You have heard that it was said to those of old, "You shall not murder, and whoever murders will be in danger of the judgment"

 

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

- Matthew 5:21–26

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  In yesterday's reading, Jesus taught the disciples, "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

 

  "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  My study Bible tells us that this repeated formula in Christ's Sermon on the Mount but I say to you is a statement of total, divine authority (Matthew 7:29).  Christ is the Creator of humankind and also Author of the Law; as the Lord He can speak with this authority.  While there is anger which is not sinful (Psalm 4:4; Mark 3:5), here Jesus is forbidding sinful anger, and He identifies it with murder.  The council is the supreme legal body among the Jews.  Hell is in Greek γέενναν/Gehenna.  In Jewish history, my study Bible explains, Gehenna was the Valley of Hinnom.  It became a place of forbidden religious practices (2 Chronicles 28:3; Jeremiah 32:35).  King Josiah put an end to these practices (2 Kings 23:10).  By Christ's time, the valley had become a garbage dump that smoldered endlessly.  Because of these associations, Gehenna acquired the connotation of eternal punishment in the afterlife.  Hell is the final condition of sinners who resist God's grace.  

 

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift."  Peace with other believers, my study Bible says, is a requirement for worship (Mark 11:25).  The liturgical "kiss of peace" at the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness, a preparation of the faithful to offer the holy gifts at the altar (1 Corinthians 16:20; 1 Peter 5:14).  See also Jesus' formula for mutual correction in the Church, in Matthew 18:15-20.

 

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  My study Bible points out that St. Luke places this teaching in the context of the end of the age (Luke 12:57-59).  Here Jesus teaches it in the context of reconciliation surrounding the Liturgy.  Delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26). 

 

Forgiveness and reconciliation are important concepts in the Church, and it's important to note that these are two different words for two different things.  While we are all commanded to forgive, it's not always possible to reconcile.  For example, this is true of an abusive or harmful situation, in which two parties may conflict to the extent that harm is created, or abuse is tolerated.  But forgiveness is the "giving up" of sin in the same sense that a debt can be forgiven, as we'll read in the following chapter of this sermon (Matthew 6:12).  We do this in the context of prayer before our Father in heaven.  As shown in Jesus' teaching on mutual correction (Matthew 18:15-20), reconciliation calls for steps beyond forgiveness.  In today's reading, Jesus seems to teach us the importance of guarding against offenses, and also the reparation for offenses.  We read in the Gospels examples of such reparation and reconciliation, for example, in the story of Zacchaeus the chief tax collector (Luke 19:1-10).  In the story of Zacchaeus, it must be understood that tax collectors were despised within the Jewish society, for they were fellow Jews who worked for the Romans, routinely taking more than was necessary for paying tax and using the power of the Roman state to practice extortion for their own benefit.  In Zacchaeus' case, when Jesus comes to Jericho where he lives, and calls upon him, Zacchaeus states, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  Of this reconciliation, a reconstitution of community, Jesus says, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."  But nonetheless, we can always practice forgiveness, the "giving up" or "letting go" (as the word literally means in the Greek), as Jesus teaches us as part of the Lord's Prayer, or the Our Father.   Here in today's passage, Jesus places the emphasis on the aggressive act of anger which is unjustified, and provokes unnecessarily through insult or injury of some kind.  Raca is an insult implying a person is empty-headed; "you fool" is the translation of an insult implying mental deficiency, undevelopment, lack of intelligence.  In Greek, it is μωρος/moros, from which we derive the English word moron.  In modern Greek, this word is used to literally refer to an infant.   One imagines that such demeaning insults mean something additionally significant within a social or public context.  Christ's comments just prior to the ones in today's reading spoke of the Law and the Prophets, and Himself as fulfillment.  If we think about the Law given by the Lord to Moses, we understand the important community emphasis on those laws; they weren't simply made in order to teach individuals what to do and how to act within an individual context.  The Law was made to create a community of God's people, and the prayers and practices of the Temple were designed to ameliorate the effects of sin in community.  The blood of sacrifice that was to be sprinkled upon the altar was for purification (not payment) -- and this is another prefiguring of Christ and His Blood shed for us.  Therefore we see this particular sin of anger without cause, and the casting of insults upon others within community, as akin to murder.  It destroys relationships and relatedness, and we are to understand righteousness as right-relatedness. In today's reading, Jesus begins to explain to us why and how we are to exceed the righteousness of the scribes and Pharisees.  Christ's gospel is part of the fulfillment of the Law and the Prophets, but it extends beyond a legalistic scrupulosity of simply following the rules.  Instead, we're to begin to come to terms with the inward passions that drive harmful actions, and of course this will correspond to the action of the Holy Spirit, the Helper, which would come to us as a gift of Christ's fulfillment of His mission (John 16:7-11), and as part of Christian Holy Baptism.  Within the context of community also comes the need for reconciliation and forgiveness.  But this is done within a community meant to be "the people of God."  The remedy for sin is holiness, not payment.  This is where Christ is leading us, and what the Incarnation as salvific remedy for the world is all about.  The fire of hell is the same purifying fire that is the Holy Spirit, and our experience of that depends upon our orientation to where He leads, our acceptance of the repentance to which we're called.  

 

 

 

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment

 

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

- Matthew 5:21-26 

 

In Saturday reading, Jesus taught,  "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

 

  "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire." According to my study Bible, this repeated formula but I say to you is a statement of total, divine authority (Matthew 7:29).  As He is the Creator of human beings, and the Author of the Law, Christ speaks with this authority.  While there is anger which is not sinful, my study Bible comments (Psalm 4:4; Mark 3:5) here Christ forbid sinful anger, and identifies it with murder.  The council was the supreme legal body among the Jews.  Hell (in Greek γέεννα/gehenna) is the final condition of sinners who resist God's grace.  Raca is identified as an Aramaic word essentially meaning "empty" but giving the connotation of lacking intelligence, and being therefore worthless.  It was an insult in Christ's time.  The term for fool in Greek is μωρός/moros.  This word has evolved to be used in modern Greek as a term meaning "baby," but likely comes from a usage here indicating dullness or stupidity, underdevelopment.  It's the root of the English word "moron." 

 

"Therefore if you bring your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift."  My study Bible notes here that peace with other believers is a requirement for worship (Mark 11:25).  The liturgical "kiss of peace" at the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness, preparing the faithful to offer the holy gifts at the altar (1 Corinthians 16:20; 1 Peter 5:14).  

 

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  My study Bible says that St. Luke places this teaching in the context of the end of the age (Luke 12:57-59); here it is in the context of the Liturgy.  It says that delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26-27).  

 

 Anger can do many damaging things to our lives.  In this context of the Sermon on the Mount, Jesus uses the examples of dismissing a person with insults; perhaps we should see the difference between the two that He lists here as one that is an actionable public insult which can be brought to the Council, but the other is a total dismissal of a person as a human being, even as a soul.  If we keep in mind that Jesus is speaking to disciples, then in the context of the body of the faithful, this name-calling terms another person's faith as worthless.  In that light we consider His teachings on receiving children in the Church, or His constant reiteration of the need for care of "the least of these" in His Church as care for those who are liable to receiving such treatment, including the simple and humble.  See Matthew 18:1-9 for His warning to the disciples about abuses in the Church.  I recently had an encounter with anger that led to murder in which a wife is now accused of murdering her ex-husband, after fighting a custody battle in which she wished to deny him access to his children, which she'd previously agreed to.  This angry and vindictive battle escalated over many things and culminated in his murder by conspiracy.  It was these teachings of Christ which first came to my mind as I heard the facts of that development among a couple I had once known fairly well; there are now two ten year old children without a father, and a mother who is in prison.  Where those children will go is still in question.  Nothing has suggested to me more Jesus' warning here about reconciliation, especially this teaching:  "Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  Of course, Jesus is speaking metaphorically of prison, and is referring to the judgment of God.  My study Bible points out that there is such a thing as righteous anger, which Jesus sometimes embodies in His compassion for those who suffer.  Perhaps what this indicates to us is our deep need for discernment at all times, a discipline that comes from love of God, and practicing what Christ teaches.  In another commentary on this passage, St. Augustine cites a passage from the Epistle of St. James.  St. James writes, "For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.  But no man can tame the tongue" (James 3:7-8).  He comments if no human being can tame the tongue, we must take refuge in God, who will tame it, for just as no animal can tame itself, so human beings also need God to tame the tongue.  So, therefore, we take refuge in God.  In this way, he points once again to the deep theme contained in the Sermon on the Mount, and that is the foundation of the love of God, which is the beginning of righteousness.  God extends love to us, and we return that love.  In a deep communion with Christ who is the fulfillment of the Law and the Prophets, we find our righteousness.   In Christ, then, and the work of the Holy Spirit, we find the capacity to "tame the tongue," to develop discernment, and to temper our anger.  While the Law could condemn, it is Christ who saves.  Let us pay attention to what He tells us.

 

 

 

Assuredly, I say to you, you will by no means get out of there till you have paid the last penny

 

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

- Matthew 5:21–26 

 

This week, we are reading through the Sermon on the Mount, in preparation for Lent, which begins next week.  Yesterday we read that Jesus taught, "You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned?  It is then good for nothing but to be thrown out and trampled underfoot by men.  You are the light of the world.  A city that is set on a hill cannot be hidden.  Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house.  Let your light so shine before men, that they may see your good works and glorify your Father in heaven.  Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

 

  "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  Here Jesus begins His expansion of the Law, first citing the statute against murder (Exodus 20:13; Deuteronomy 5:17).  He begins with a formula He will repeat, "but I say to you."  My study Bible comments that this is a statement of total, divine authority (Matthew 7:29).  As the Creator of man and Author of the Law, it says, Christ can speak with this authority.  Additionally, my study Bible notes that while there is anger which is not sinful (Psalm 4:5; Mark 3:5), here what Jesus forbids is sinful anger -- and He identifies it with murder.  The council is the supreme legal body among the Jews.  Hell (in the Greek, Γέενναν/Gehenna) is the final condition of sinners who resist the grace of God.  

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift."  My study Bible comments that peace with other believers is a requirement for worship (Mark 11:25).  It says that the liturgical "kiss of peace" at the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness; this prepares the faithful to offer the holy gifts at the altar (1 Corinthians 16:20; 1 Peter 5:14). 

 

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  St. Luke places this teaching in the context of the end of the age in his gospel (Luke 12:57-59).  Here, it appears in the context of reconciliation surrounding the Liturgy.  My study Bible comments that delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26-27).  

 

My study Bible notes that in St. Luke's Gospel, the warning about reconciliation to one's adversary comes in the context of the end of the age, but here in the Sermon on the Mount, Jesus uses this image (of coming before a judge against an adversary) in preparation for the Eucharist, and within the communion of the Church.    The intuition here tells us something significant, that going before the Eucharistic cup, and coming into the Divine Liturgy, we are standing before Christ.  When we partake of His mystical body and blood, when we gather to worship, we are standing in the presence of the Judge.  Therefore, our capacity for reconciliation, for remembering a "brother" who "has anything against you" is important, and we should take it seriously.  When we practice confession before taking the Eucharist it is in a similar pursuit:  we seek to be reconciled to the Judge, to God, before we partake.  All of these various framing of the pursuit of peace and reconciliation lead to the same place, to the place where we are before Christ and in the communion which Christ creates among believers, and this is the place where we are to be reconciled.  This is the place where peace is necessary and important.  We should not forget that in that place we also have the presence of the Holy Spirit who helps us to do this work Christ asks of reconciliation. Indeed, it has been at times during the liturgy that I find myself able to forgive people and things I could not at other times.  Being there in the presence of Father, Son, and Spirit enables the heart to ease, and that is indeed a blessed feeling, a miraculous-seeming sense of letting go.  And that is what forgiveness is.  So whether or not we have something we need to do in order to repair our own trespass, or we need help to reconcile that which is not otherwise mended by another, the liturgy -- and the Eucharist -- become those places where the judge is, before whom we may leave all things.   It's clear, of course, that Christ's final words here apply to the final judgment as well, and our need to repair our trespass before we leave this world.  Remember, too, Christ's words about murder.  Sometimes name-calling, or any form of an insult or diminishing of another, can be poisonous to a relationship and by extension to a community.  As we are about to enter into Lent, today's reading should give us pause to consider all the ways we might contribute to that pool of influence for good or for bad.  Let's watch our words, as part of this historical period traditionally reserved for fasting.  St. John Chrysostom is famously quoted as saying, "For what does it profit if we abstain from fish and fowl and yet bite and devour our brothers and sisters?"  Let us begin by following Christ's clear teachings here, and consider our words and abstain from using them in ways that are self-indulgent and poisonous or abusive to peace.  We always have this choice; let us start there, and honor Him by doing so.

 

 

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment

 

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.   First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

- Matthew 5:21-26 

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  On Saturday we read that Jesus taught, "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.   

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  At this stage of the Sermon on the Mount, Jesus will repeat the formula "but I say to you..." My study Bible says that this repeated formula is a statement of total, divine authority (Matthew 7:29).  As the Creator of human beings, and also the Author of the Law, Christ can speak with this authority.  As there is a type of anger that is not sinful (Psalms 4:4; Mark 3:5), here Jesus is forbidding sinful anger, and identifies it with murder.  The council is the supreme legal body among the Jews.  Hell is translated from the Greek rendered Gehenna (γέενναν); which is itself a transliteration of the Hebrew term, Gêhinnōm, meaning "the valley of Hinnom."  (See also Matthew 10:28.)  This term is also also referred to as the "lake of fire" in Revelation.   It is the final condition of sinners who resist God's grace.  

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.   First be reconciled to your brother, and then come and offer your gift."  My study Bible comments here that peace with other believers is a requirement for worship (Mark 11:25).  The liturgical "kiss of peace" at the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness, which prepares the faithful to offer the holy gifts at the altar (1 Corinthians 16:20; 1 Peter 5:14).  

 

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  My study Bible notes that Luke places this particular teaching in the context of the end of the age (Luke 12:57-59).  Here in Matthew's Gospel it is in the context of reconciliation surrounding the Liturgy.  To delay in reconciliation means allowing or the spread of animosity and other evils (Ephesians 4:26-27).  

In today's excerpt from the Sermon on the Mount, Jesus speaks about the failure of reconciliation, and He places the responsibility for this on the one who causes offense, the one for whom a brother has something against them.  He begins with the admonition against provocation and name-calling.  But even that starts with His teaching on anger.   He begins with the law against murder, and likens a particular type of anger to it.  Note that this, according to my study Bible, is not righteous anger, such as Jesus' response to the hardness of hearts of those who would forbid a healing in Mark 3:5.  But even in that case of an anger begun by a reasonable grief at those who would refuse someone a healing, Jesus does not respond with a rash act, but with a good one:  His response is to heal, regardless of the actions and motivations of the religious rulers in the synagogue.  What that teaches us is a meditation on what Jesus means by meekness, such as when He taught in the Beatitudes, "Blessed are the meek, for they shall inherit the earth" (in this reading).   For Christ's kind of meekness was on display when He healed the paralytic in Mark 3:1-6 although the religious leaders would certainly accuse Him of violating the Sabbath.  Meekness, as my study Bible noted in the commentary on the Beatitudes, is not passive weakness, but rather strength under control.  This aspect of self-control or self-mastery is central to the entire history of Christian spiritual teaching.  It is the key to the historical monastic practice of seeking dispassion.  That is, not to be ruled by our passions.  It is in a true sense the way to unlock the meaning of discipleship.  This is because our passions can simply take their own way with us, surpassing all manner of what we might do or think in calmer circumstances and a cooler frame of mind.  Passions are those things, in effect, that overwhelm us and therefore render us truly weak and passive.  So the kind of self-control that is in this aspect of what Jesus calls "meekness" is all about not letting anger or other passions get to oneself, not letting the things that seek to push our buttons send us over the edge into out-of-control unbalance or lack of equanimity.  This "meekness" is all about the strength of self-mastery, so that we keep our cool when we need to, and respond to even highly stressful circumstances, such as when we're provoked even to righteous anger, get the better of us -- and so that we can respond in the way God would call us to do, as did Jesus.  This is a lost understanding in a modern cultural world in which so many seem to take cues from social media that it is appropriate to vent, to act out.  Our films tend to praise the heroic in ways that prize action over sober assessment or discernment.  What we want is the right action of righteousness instead.  Sometimes our own social ailments are caused by a very poor response to passion in ways that seek to blunt it; for example, using drugs or other substances, or to direct such energy into things that ultimately harm us or someone else.  But simply channeling emotion elsewhere or suppressing it or numbing it is not the answer.  This kind of meekness means that we are able to feel what we feel and yet still choose an appropriate response, and that is the aim of true spiritual discipline.  Those who seek to live in prayer and spiritual discipline in fact seek to cultivate this approach to life and to service to God.  It is the true heart and aim of historical Christian spiritual life and practice.  It is what a prayerful mind seeks to achieve in response to life.  So Christ is teaching us in this gospel of the Kingdom about what it means to be truly and fully human, as creations of God meant to fulfill the image and likeness in which we were created (Genesis 1:26-27).  Even in the Garden, and before the first sin made its appearance, human beings were clearly meant to be creatures who would learn and grow.  In this context, to be truly "natural" in theological terms means to bear the likeness and image in which we were created.  At the present state of the world, this need is more clear and -- in the context of the salvation offered by Christ -- even dire.  So this gives us an image in which we're asked to use the potentials for discipleship within ourselves, which includes the capacity both to know our feelings and to choose wisely how we will express them.  Christ is calling us to a deeper order of community, one that includes God and neighbor, as well as our own hearts and minds in that communion.  But He has given us help to do so.  Let us live the fullness of that life to which He calls us, with all the help He gives us to do so -- a prayerful life, and one in which we allow God to shape us through all the varied means we're given in the fullness of the Church and the Kingdom that dwells within us.  This is the fulfillment of the righteousness of faith.

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment

 

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

- Matthew 5:21-26 

 

We are currently reading through the Sermon on the Mount.  On Saturday we read that Jesus taught:  "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

 

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  My study Bible tells us that the repeated formula but I say to you is a statement of total, divine authority (Matthew 7:29).  As Christ is the Creator of man and the Author of the Law, He can speak with this authority.  There is anger which is not sinful (Psalm 4:4, Mark 3:5), what Jesus forbids here is sinful anger, which He identifies with murder.  The council is the supreme legal body among the Jews.  Hell (in Greek, Gehenna/γέενναν) is the final condition of sinners who resist God's grace.  The word Raca is an insult, indicating that a person is "empty-headed."  The word translated as fool is one that in modern Greek means infant or baby, but it is the root of our modern English word "moron."

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, then come and offer your gift."  Peace with other believers, my study Bible says, is a requirement for worship (Mark 11:25).  The liturgical "kiss of peace" or expression of fellowship a the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness.  It is meant to prepare the faithful to offer the holy gifts at the altar (1 Corinthians 16:20, 1 Peter 5:14). 

 

 "Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  My study Bible tells us that Luke places this particular teaching in the context of the end of the age (see Luke 12:57-59), but here in the Sermon on the Mount it is in the context of reconciliation surrounding the Liturgy.  Nevertheless, it is still an image suggestive of judgment, already the context given here.  Delay in reconciliation allows for the spread of animosity and other evils (Ephesians 5:26-27).  

It's useful to note that Jesus says "whoever is angry with his brother without a cause shall be in danger of the judgment."  It's easy to miss that "without a cause" part of the statement.  So we begin with an injustice in the first place, a misplaced or unsubstantiated anger.  In some sense, we can see this kind of  anger without cause as that which seeks out discord, an argument, a breaking of peace.  It is the anger possibly of a combative person, one who looks for fights, and creates them because they enjoy them for whatever reason they might have, a habitually belligerent person.  On other hand, such unjustified or causeless anger is often the product of selfishness or envy.  It can become an easy prompting for stirring up trouble that is needless in its root, but simply meant to cause conflict in order to take something away from someone else, or even to harm them out of envy.  There are all kinds of ways to be angry without a cause, and which may result in needless strife within community.  Jesus is equating this kind of anger with murder, and there are a number of ways in which we can understand this, or come to know its effects.  First of all, a murder within a community has lasting effects, both outward into the community in its disruption and destruction of relationships, and deep into even inter-generational patterns and conflicts that last, between individuals and especially for children who inherit the conditions caused by the murder.  To create strife or to attack someone even verbally within a community and without a cause is to disrupt peace in a similar way, and to cause disruption difficult to reconcile later.  To call someone a name can clearly have the effect of abuse, an aggressive attack on someone else's character and well-being within community.  It diminishes the person, and if done publicly, has the ripple effect of being done in front of others; without a cause it is an unjustifiable humiliation.  All of these things harm community and especially peace, a sense of meeting in God's house.  If we look at the Mosaic Law, it was clearly designed with community in mind -- and here Jesus explains His statement that He has come to fulfill the Law and the Prophets, expanding on the Law within His own context.  When we think about God's peace, we must think about the place where we are reconciled first to God and then to one another.  Every concept of community is rooted in this place, just as Jesus taught that the two greatest commandments were one:  love of God and love of neighbor.  He said, "On these two commandments hang all the Law and the Prophets" (see Matthew 22:34-40).  Indeed, in this context we must consider that even the name Jerusalem means the "city of peace" and understand that the first commandment of peace is reconciliation to God, and within that context, with neighbor.  So an unjustified anger results in something which Jesus says is like murder, and especially within community and the notion of the disruptions of God's peace, our reconciliation within this "home."  Let us consider the myriad ways anger can manifest through jealousy, simple rivalry, envy, a competition for power or for material goods or even for social relationships and social currency, a competition for favor.  There are any number of ways we can consider what it is to diminish another without a cause.  But let us first remember Jesus' words and take them seriously.  In our world today we experience a lot of strife.  There are political issues that divide bitterly, where people become unable to even listen to one another without prejudice; we live in a time where all kinds of issues become politicized in this sense.  One traditional way the Church maintained peace amid disagreement was through dialogue; but disparaging and insulting words, such as Christ mentions, can cut off all dialogue.  When Jesus speaks of paying the last penny, He indicates that there is a price to pay for such destructive behavior.  Let us consider God's peace and Jesus' words, and be prudent in our actions with one another, examining our own potential anger without cause and understanding the danger of hell fire about which Jesus warns.  The reconciliation before the altar thereby becomes a primary concern before all others.  With God's grace, let us fight the good fight for God's peace.

You have heard that it was said to those of old, "You shall not murder, and whoever murders will be in danger of the judgment"

"You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

- Matthew 5:21-26

Yesterday we read that Jesus taught:  "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  In yesterday's reading (above), Jesus referred to the Law and the Prophets, and specifically the letter of the law ("one jot or one tittle will by no means pass from the law till all is fulfilled").  Here Jesus begins with the statute against murder found in Exodus 20:13, Deuteronomy 5:17.  He uses a kind of formula in speaking in the following passages, and it begins here with but I say to you.  My study bible calls this a statement of total, divine authority (7:29).  As Christ is Creator of man and the Author of the Law, He can speak with such authority.  There is also anger that is not sinful (Psalm 4:5, Mark 3:5).  But here Jesus forbids sinful anger, and identifies it with murder.  The council is the supreme legal body among the Jews (also called the Sanhedrin).  Raca is an Aramaic word that means empty, indicating stupidity or empty-headedness.  Fool is translated from a word that has similar meaning but perhaps to a greater degree, implying brainlessness or one who lacks the capacity for intelligent thought (in Greek it is the word from which English derives "moron").  My study bible adds that hell (in Greek, Gehenna) is the final condition of sinners who resist God's grace. 

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift."  My study bible says that peace with other believers is a requirement for worship (Mark 11:25).  The liturgical "kiss of peace" (often called fellowship) at the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness, which prepares the faithful in order to offer the holy gifts at the altar (1 Corinthians 16:20, 1 Peter 5:14).

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  My study bible notes here that Luke places this teaching in the context of the end of the age (Luke 12:57-59).  Here, it is in the context of reconciliation surrounding the Liturgy.  The images here suggest judgment, and therefore also gives echoes of the context of Luke.  A delay in reconciliation, my study bible adds, will allow for the spread of animosity and also other evils (Ephesians 4:26-27).

What is righteous anger?  What is sinful anger?  Moreover, how do we distinguish between the two?  Jesus says that "whoever is angry with his brother without a cause shall be in danger of the judgment."  We are reminded then to ask, what is a just cause?  People can be angry for all kinds of reasons that they give themselves:  some are reasonable, and others merely selfish.  But often, when our own motives cloud judgment, it is hard to know the difference.  And, we should add, it is so easy to rationalize or equivocate.  One thing that is unmistakable in today's text is the equivalence Jesus gives to words (or insults) and a physical act of violence -- or more specifically, murder.  It tells us something about what we do spiritually or emotionally to another when we insult and call names.  We might not be doing a physical injury, but it's easy to understand the vulnerability involved in a possible soul injury.  Jesus seems to be calling us onto the carpet to bring our attention to the things we do that cause harm -- even when we don't see it and think about it.  And this isn't just a harm to another person.  It is, in effect, a harm to relationship, and through that relationship, a harm to community.  Placing insults in the context of the Eucharist, or of the Liturgy, Jesus speaks of harm within the community, a kind of poison based in injustice (being angry without a cause).  He warns us of the consequences and dangers of prolonged feuding or acrimony:  "Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  Sometimes it is necessary to "agree to disagree" rather than risk a greater degree of harm within the context of relationship and community.  Even if we are in the right, one cannot discount the risk of greater harm coming through increasing strife, insult, and the resulting anger that is sure to come.  For those who are right, and for those who are wrong, there is in fact a similar danger.  The temptation to sin remains, and more damage continues.   A peaceful separation, in such a context, can be preferable to continued and escalating acrimony.  It also gives us time to calm down, to pray, and even to forgive as best we can, even if reconciliation isn't possible.  But we are assured that "you will by no means get out of there till you have paid the last penny" -- one way or another, we pay for missteps, we have lessons to learn, and we're not going to be truly free until we accept whatever they are and follow through.  Let us also note that the kind of insults and name-calling that Jesus mentions involve shame.  These sorts of insults are not clearly stated accusations of wrong-doing.  They are assassinations of character and of a person (note the word "assassination" and its tie to the concept of murder).  They are designed to destroy internal integrity, and when publicly made, to do so in front of community.  Therefore they work as further prompts to anger in an opponent, and to escalate tension and the risk of violence, either emotionally or physically.   Thus, they promote more danger to community and risk further broken relationships.  Jesus Himself, let us remember, did not shirk from telling the truth, even when it would cause division, but He did so at the appropriate time and within the context of a prayerful life, always seeking God's will in doing so and not His own.  This expression would also come in the context of a greater sacrifice on His part for the good of the entire communion and for the life of the world.   The ultimate judge is God, and therefore what Christ calls us to ultimately is mindfulness -- the awareness of God's presence with us at all times.  Before the altar, of course such is true.  In the Liturgy and in the context of the Eucharist it is the same.  And at all times, both in worship and in private, our angels are with us -- and in prompting us to true mindfulness, Jesus in effect teaches us to always be aware of such, even when we find ourselves most angry.  The difference between a righteous and a sinful anger perhaps lies just there:  can we keep ourselves mindful of the presence of God and of God's angels helping us to go through it prayerfully and asking for God's will to be known that we may follow?  Jesus reminds us of the Judge for a reason.  Let us be called to the awareness He asks.

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment

Baptistery, Florence, Italy, 1240-1300

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, an then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

- Matthew 5:21-26

In our current readings, Jesus is preaching the Sermon on the Mount.  On Saturday, we read that Jesus taught, " "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  Jesus begins to give examples of what He means by a righteousness that "exceeds the righteousness of the scribes and Pharisees"  (see yesterday's reading, above).  He goes to the heart, the place where "bad acts" begin, even the psychological foundations of harm.  He first takes the statute in the Law against murder, which is the subject of today's passage.  He will repeatedly use the formula but I say to you as His subject of righteousness that exceeds the righteousness of the scribes and Pharisees, His restatement of the Law.  My study bible calls "but I say to you" a statement of total, divine authority (7:29).  As both our Creator and also the Author of the Law, Christ is able to speak with this authority, my study bible says.  Raca means "empty" in Aramaic, it's an insult denoting a lack of intelligence or brain; fool is from a word in Greek that forms the basis for the English word "moron."  My study bible notes that there is anger which is not sinful (Psalm 4:5, Mark 3:5), but Jesus forbids a kind of sinful anger, which He identifies as akin to murder.  The council is the supreme legal body among the Jews.  Hell (Gehenna in Greek; see 10:28) is the final condition of those who continuously resist God's grace. 

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, an then come and offer your gift."   Jesus speaks here about peace with other believers; my study bible calls this a requirement for worship (Mark 11:25).   The liturgical "kiss of peace" or fellowship at the beginning of eucharistic prayer is a sign of reconciliation and forgiveness, which my study bible says prepares the faithful to offer the holy gifts at the altar (1 Corinthians 16:20; 1 Peter 5:14).  The Law as given through Moses was a set of laws to establish a community among believers; Christ gives us a formula for right-relatedness and peace which is the basis for His community.

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  My study bible notes that Luke places this teaching in the context of the end of the age (Luke 12:57-59).  But here it is in the context of reconciliation surrounding the Liturgy.  It adds that delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26-27). 

Jesus here addresses the subject of anger, and relates it to the statute against murder.  How is anger related to murder?  How is it akin to murder?  While there is a type of righteous anger, Jesus specifically addresses certain manifestations of anger.  The first is name-calling against a brother.  We should keep in mind that He's speaking to His disciples, who've come to Him up on the mountain to hear Him preach (see this reading).  Therefore in this context, "brother" is indicative of the relationship between those who follow Him, even those who would be called "sons of God."  If the gender-specific language is annoying, one should keep in mind the many women who are "ministers" to His ministry and are included as those who follow Him from Galilee (Luke 8:1-3, 23:49, 55).  If we look at the whole of today's passage, it is a recipe for peace, and it drives home the Beatitude Jesus preached when He taught, "Blessed are the peacemakers, for they shall be called sons of God" (Matthew 5:9).  This peace is the substance of right-relatedness.  To diminish others through name-calling is a way to destroy peace, to damage relationships.  The examples that Jesus gives are particularly those that diminish intelligence and maturity, the capacity of a person for understanding their lives and their capacity for making choices.  It is a way to diminish the full being of a person.  Let us keep in mind that Jesus will give a formula in Matthew' Gospel for correction within the Church, so He is not saying that legitimate matters that need review for reconciliation or adjudication are to be swept under the rug (see Matthew 18:15-20).  In today's passage, He addresses an unrighteous anger and its expression, which is damaging to others and to relationships.  He speaks of hell fire, judgment, and the judge.  These are all statements that allude to a spiritual judgment, and to a sense in which it is not the punishments of the Law one need fear, but rather a higher and deeper, more absolute authority.  These are statements which place a great deal of responsibility on our own shoulders for our conduct.  They emphasis self-responsibility and self-mastery, a kind of courage and capacity for reflection and self-awareness.  This is the righteousness that exceeds that of the scribes and Pharisees.  It is the ability to be aware of our relationship to God at all times, and our own status as children of God, but most especially the responsibility that comes as part of such a package.  We should remember that discipleship is a journey, and in this context we are to work at this, and through experience come to know ourselves better -- in particular, those things we need to correct and jettison from our own internal cabinet of habits and tendencies.  Jesus speaks of resolving conflicts as quickly as possible, so that anger does not fester and grow into something more -- and more costly to oneself.  To air a legitimate grievance is to speak plainly, not to hold a grudge nor to inflame others.   But the basis for all of this is a spiritual basis of understanding that has as its root the two greatest commandments in the Law:  to love God with all one's heart and soul and strength, and neighbor as oneself.  It is a righteousness rooted in a peace that is a product of inner orientation, mindful of God and our relationship to God and in Christ.  Jesus reminds us that uncontrolled anger is a danger; and our desire to indulge ourselves in such passions can have disastrous consequences.  Let us remember that names can wound -- and they may diminish both others and ourselves.    In all ways, Christ seeks to make us aware of our own conduct, our unconscious behaviors that cause harm.  Where do you start with the kind of maturity He asks of us?  Where do you begin to address the ways in which you handle even a legitimate grievance?

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment

"You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

- Matthew 5:21-26

We are currently reading through the Sermon on the Mount, chapters 5-7 of Matthew's Gospel (beginning with Monday's reading).  In yesterday's reading, Jesus taught: "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

"You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."   Jesus cites the statutes in the Law against murder (Exodus 20:13, Deuteronomy 5:17).  But His purpose here is regarding what He has called the fulfillment of the Law, and a righteousness that exceeds the righteousness of the scribes and Pharisees (see yesterday's reading, above).  There is a repeated formula He uses here, in saying "but I say to you."  My study bible calls it a statement of total, divine authority (7:29).   It notes that as the Creator of man and the Author of the Law, Christ can speak with this authority.  There is an anger that is not sinful (Psalm 4:4, Mark 3:5), but Jesus here speaks of what is a sinful anger, forbidding it and identifying it with murder.   The council is the supreme legal body of the Jews.  Hell (Gehenna in the Greek) is the final condition of those who resist God's grace.  Its image comes from the Valley of Hinnom, which was a place of forbidden religious practices (2 Chronicles 28:3, Jeremiah 32:35), which King Josiah ended (2 Kings 23:10).  By the time of Christ, this place had become a garbage dump which smoldered ceaselessly.  The word Raca is most likely Aramaic meaning "empty-headed," an insult.  Fool comes from a word in Greek that is the root of the English word "moron."  Both demean a person fundamentally.

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift."  To have peace with other believers is a requirement for worship (Mark 11:25).  There is a liturgical "kiss of peace" at the beginning of the eucharistic prayer (often called fellowship), which is a sign of reconciliation and forgiveness.  It is meant to prepare the faithful to offer the holy gifts at the altar (1 Corinthians 16:20, 1 Peter 5:14).

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  In Luke's Gospel, this teaching is found in the context of the end of the age (Luke 12:57-59).  Here it's in the context of reconciliation surrounding the Liturgy.  My study bible notes that delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26-27).

Ultimately, Jesus is speaking here of a kind of righteousness that is all about right-relatedness.  He cites name-calling as akin to murder.  The particular insults Jesus cites here are those which verbally cut a person down, in effect the meaning of these words is simply to deny the full stature of personhood.  They're not a kind of communication that effectively describes disagreement nor complaint.  They don't even describe a defect of character or personality.   An offense like this is one that constitutes a breach of righteousness or right-relatedness.  We are encouraged by Christ to take up our own responsibility for reconciliation in such circumstances.  We're reminded that Christ Himself has plenty to say that is critical of the leadership.  He will also drive out the money-changers and animal sellers from the temple.  He doesn't hesitate to correct His disciples when necessary, even repeatedly (see Mark 9:33-37, 10:35-45), and even in ways that are stark in their expression of wrong-headedness (16:23).  But on no occasion does Jesus fully demean what it means to be a person when He challenges even the most malicious or mean-spirited attacks upon Him or His disciples.  We'd all do well to understand that a truthful confrontation aimed at reconciliation or an honest airing of grievances is something which must be separated from a demeaning insult.  Moreover, the greatest orator known to history, the Logos or Word Himself, is teaching us about the importance of words.  There is crucial significance to our communication.   If we choose to communicate in a certain way, Jesus teaches here, then we commit something akin to murder with our words.  Modern psychology enforces this perspective when we grow to understand the harsh effects of verbal abuse, longer-lasting and more deeply harmful in ways than even physical abuse.  (See, for example, this article or this one.)  Jesus' wisdom enforces for us the fact that verbal abuse cuts through fellowship and community.  It damages relationships by reducing or truncating peace, and is harmful to the community He desires among His faithful.  It is an important statement about peace that is couched in today's teaching by Jesus.  If we are to be peacemakers, we must consider seriously how we learn to communicate with others.  "Peace" is not something simple and it's not meant to be a facile band aid that covers up real problems.  To be a peacemaker is to learn how to reconcile in the faith of Christ, it is to move toward His peace, not to hide from problems that need resolving.  He teaches us, "Blessed are the peacemakers, for they shall be called sons of God."  The Creator is Logos, or Word, One who creates with a word, and teaches us the appropriate use of the gift and power of language, of words.  The power of His peace is found in participation in the life He offers us, and our own discipleship and growth in just what that means in the fullness of our expression of His light.  It's not simple to learn His way, but we have Christ as our example of one who communicates in love and seeks what is best for us.  It is there we find the key to His peace.

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leaven your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

- Matthew 5:21-26

We are reading through the Sermon on the Mount, beginning in Matthew chapter 5.  In yesterday's reading, Jesus taught:  "Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

"You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  My study bible says that this formula (but I say to you) which Jesus will repeat in the Sermon is a statement of total, divine authority (7:29).  As the Creator of man and the Author of the Law, Christ can speak with this authority.  While there is anger which is not sinful (see Psalm 4:4, Mark 3:5), the type of anger Jesus forbids here is sinful anger, which He identifies with murder.   The council is the supreme legal body of the Jews.  Hell (in Greek, Gehenna/γέενναν; see 10:28) is the final condition of sinners who resist God's grace, my study bible tells us.

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leaven your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift."  Peace with other believers is a requirement for worship (Mark 11:25).  In liturgical practice, the fellowship or "kiss of peace" at the beginning of the eucharistic prayer is given as a sign of reconciliation and forgiveness, which prepares the faithful to offer the holy gifts at the altar (1 Corinthians 16:20; 1 Peter 5:14).

"Agree with your adverary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  Luke puts this teaching in the context of the end of the age (Luke 12:57-59).  But here it is in the context of reconciliation that surrounds the Liturgy.  Both represent the proper attitude before Christ, who is the Judge.  Delay in reconciliation, my study bible says, allows for the spread of animosity and other evils (Ephesians 4:26-27).

Let us take note of the Judge who speaks in today's reading.  But I say to you, my study bible tells us, is a formula which indicates total, divine authority.  Jesus also evokes the authority of the Council, the Sanhedrin, when He indicates a kind of insult that is given (Raca, from Aramaic, the spoken language of Jesus' time, indicates empty-headedness).  "You fool!" is from the Greek μωρός, from which we derive the English word "moron."  (In modern Greek, this word is used for "baby," perhaps connected linguistically by indicating  a lack of full development of the brain.)  At any rate, the word is used as a diminishment of a person, rendering them not fully equal or capable or of a stature that would call for recognition.  Jesus' words seem to indicate that as we decide that another is of lesser significance or importance, and need not be taken as deserving of respect due to persons our equals, then we begin to endanger our own standing in the eyes of the Judge who is above all.  His words call for reconciliation, a proactive way of practicing not simply repentance, but making amends for "debts" or "trespasses" (see Matthew 6:8-15).  This sort of reconciliation is linked to the terms diminishing others, because it is a way of recognizing equality before the Judge.  To be reconciled before the time for reckoning and judgment is strong counsel here by Christ, the sternest possible warning.  How we treat one another becomes not merely an outward "show" but a matter of the heart, and true personal repentance, an inner work.  To shut another person down, to slander them and thereby render them socially without stature or respect -- to render them unable to give their own testimony, so to speak -- is akin to murder in Jesus' estimation, and so it is.   Jesus calls on us to be aware of our own ways of thinking, and to do something about it.  He is not satisfied with an outward following of the rules, the letter of the law, but calls us to true repentance and personal change.  Later He will teach that it is those things that come out of the mouth that defile a person, and that they come from the heart (see Matthew 15:17-20).  Have you spoken of a person in ways that diminish their stature as a human being?  What is it that denies a person their own integrity?  Let us understand that Jesus isn't denying justice, the idea that there is a verdict of true or false, innocent or guilty, right or wrong in a trial.  But what He is addressing is the relationships we have with one another, true righteousness which supersedes other aspects of disagreement and lays the foundation for good judgment.  How do we live that righteous life to which He calls us?  

I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment

 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

- Matthew 5:21-26

We are reading through the Sermon on the Mount, in Matthew chapter 5.  It began with the Beatitudes, the blessings of the Kingdom.  In yesterday's reading, Jesus continued:  "You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned?  It is then good for nothing but to be thrown out and trampled underfoot by men.  You are the light of the world.  A city that is set on a hill cannot be hidden.  Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house.  Let your light so shine before men, that they may see your good works and glorify your Father in heaven.  Do not think that I came to destroy the Law or the Prophets.  I did not come to destroy but to fulfill.  For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.  Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.  For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."

"You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire."  In yesterday's reading, Jesus spoke of the righteousness that exceeds that of the scribes and Pharisees, and also the fulfillment of the Law.  Here He begins to spell out what He means, beginning with the statute against murder.  My study bible tells us that the formula but I say to you is a statement of total, divine authority (7:29).  Jesus in His divinity as Son is Creator of man and also the Lord, the Author of the Law, thereby Christ can speak with this authority.  My study bible identifies an anger which is not sinful (Psalm 4:4, Mark 3:5), but notes that Jesus here is forbidding sinful anger and identifying it with murder.  The council is the supreme legal body among the Jews.  Hell (γέενναν/Gehenna in Greek) is the final condition of sinners who resist God's grace.  Raca is a term of contempt that means "empty" - implying stupidity.  The Greek word translated as fool is μωρός/moros, from which the English word moron is derived.

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift."  My study bible says that peace with other believers is a requirement for worship (Mark 11:25).  The liturgical "kiss of peace" (sometimes called "fellowship") which comes at the beginning of the eucharistic prayer is a sign of reconciliation and forgiveness.  This is preparing the faithful to offer the holy gifts at the altar (1 Corinthians 16:20, 1 Peter 5:14). 

"Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."  In Luke's Gospel, this teaching comes in the context of the end of the age (Luke 12:57-59).  Here, however, my study bible notes it is in the context of reconciliation surrounding the Liturgy.  A delay in reconciliation allows for the spread of animosity and other evils (Ephesians 4:26-27).

The words that Christ uses to describe an angry rebuke may seem rather tame to us these days.   "Raca!" an Aramaic term implying emptyheadedness, may seem like the least of the words we hear nowadays thrown around at adversaries.  "You fool!" would possibly be a pleasant alternative to some of the discourse that passes for dialogue in certain contemporary contexts.  What Jesus makes clear here is the demeaning nature of such anger.  That is, these are insults designed to tear down a whole person.  They are not expressions of disagreement over specific things, and there is a difference between an anger that seeks to destroy a person and one that seeks correction or to right a wrong.  In this sense, these words imply murder -- they imply a desire for murder.  Modern psychology increasingly confirms the harm done to people through words, through insults.  They are a form of abuse.  But in the context of a communion between people, or even a society, they poison the well.  This sort of sinful anger brings something toxic into the body of whatever circle of people we may be speaking about.  We note also that Jesus says, "without a cause," another aspect of anger that tends to magnify our fears of things that have not actually happened.   My study bible points out that Christ is speaking to His disciples, and thereby within the context of the Church itself.  At least there, perhaps, we may start with learning to address differences in a peaceful way, one in which the judgment of a person -- and all the words and epithets that go along with an expression of such a judgment -- is left to God.  Disagreement about issues and behaviors is always going to be with us.  Let us learn to focus on those, rather than the vilification of persons.  It would go a long way to create peace and a functional society in any setting, whether that be a family, a community group, a parish, or the wider body of the Church -- even the world.  With love, we need not be afraid of our differences.