Matthew 5:22 (WEB)
But I tell you that everyone who is angry with his brother without a cause will be in danger of the judgment. Whoever says to his brother, ‘Raca!’ will be in danger of the council. Whoever says, ‘You fool!’ will be in danger of the fire of Gehenna.
Catechism · 5
"I Believe in Life Everlasting"
“Jesus often speaks of "Gehenna" of "the unquenchable fire" reserved for those who to the end of their lives refuse to believe and be converted, where both soul and body can be lost.” — Catechism footnote: Cf. Mt 5:22, 29; 10:28; 13:42, 50; Mk 9:43-48.
The Ten Commandments
Jesus acknowledged the Ten Commandments, but he also showed the power of the Spirit at work in
The Fifth Commandment
“Going further, Christ asks his disciples to turn the other cheek, to love their enemies.” — Catechism footnote: Cf. Mt 5:22-39; 5:44.
“If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin. the Lord says, "Everyone who is angry with his brother shall be liable to judgment."” — Catechism footnote: Mt 5:22.
"From Thence He Will Come Agaln to Judge the Living and the Dead"
“Our attitude to our neighbour will disclose acceptance or refusal of grace and divine love.” — Catechism footnote: Cf. Mt 5:22; 7:1-5.
Fathers and councils · 74
Irenaeus of Lyons
“But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment.”” — editor's note: Matt. v. 21, 22.
Read the whole comment“…her, hath committed adultery with her already in his heart;” and, “he that is angry with his brother without a cause, shall be in danger of the judgment.” [All this is declared,] that we may know that we shall give account to God not of deeds only, as slaves, but even of words and thoughts, as those who have…” — editor's note: Matt. v. 22.
Read the whole comment“But the Son, as coming from the Father with supreme authority (principali auctoritate), used to express Himself thus: “But I say unto you.”” — editor's note: Matt. v. 22.
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Jerome
“But as for us, if we cause one of the least to stumble, and if we say to a brother Raca, oruse our eyes improperly, it were good that a millstone were hanged about our neck, we shall be in danger of Gehenna, and a mere glance will be reckoned to us for adultery.” — editor's note: S. Matt. v. 22.
Read the whole comment“Matt. v. 22.” — the author cites it
Read the whole comment“No man need pride himself in the day of judgment on merely physical chastity, for then shall men give account for every idle word, and the reviling of a brother shall be counted as the sin of murder.” — editor's note: Matt. v. 21, 22.
Read the whole comment“Where is that fear of God which should make us tremble with the trembling spoken of by the Lord—“Whosoever is angry with his brother without a cause shall be in danger of the judgment”?” — editor's note: Matt. v. 22.
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John Cassian
- John Cassian, Conferences XI–XVII XVI.6Conference XVI
“…fulfilling the command which says: “Let not the sun go down upon thy wrath;” and: “Whosoever is angry with his brother, shall be in danger of the judgment,” if you are with obstinate heart disregarding the vexation of another which you could smooth down by kindness on your part.” — editor's note: Eph. iv. 26; S. Matt. v. 22.
Read the whole comment - John Cassian, Conferences XI–XVII XVI.15Conference XVI
“…brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift.”” — editor's note: S. Matt. v. 22–24.
Read the whole comment - John Cassian, The Institutes VIII.10Book VIII
“…an entrance into our heart: observing with the utmost care that saying of the gospel: “Whosoever is angry with his brother is in danger of the judgment.”” — editor's note: S. Matt. v. 22.
Read the whole comment - John Cassian, The Institutes VIII.20Book VIII
“For “whosoever is angry with his brother, is in danger of the judgment;” and “whosoever hateth his brother is a murderer;” viz., because in his heart he desires to kill him, whose blood we know that he has certainly not shed among…” — editor's note: Ib. ver. 22.
Read the whole comment - John Cassian, The Institutes VIII.21Book VIII
“But you should know that in this, which is found in many copies, “Whosoever is angry with his brother without a cause, is in danger of the judgment,” the words “without a cause” are superfluous, and were added by those who did not think that anger for just causes was to be banished: since certainly nobody,…” — editor's note: S. Matt. v. 22. The word εἰκῆ is said by Westcott and Host to be “Western and Syrian.” It is wanting in אּ, B, Origen, and was not admitted by Jerome in the…
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Augustine of Hippo
“And it hath been declared by Thy Son, the Truth, that “Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire.”” — editor's note: Matt. v. 22.
Read the whole comment“On the words of the Gospel, Matt. v. 22, “Whosoever shall say to his brother, thou fool, shall be in danger of the hell of fire.”” — the author cites it
Read the whole comment“Who of us, my Brethren, can hope for the kingdom of heaven, when the Gospel says, “Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire?”” — editor's note: Matt. v. 22.
Read the whole comment“…brother hath ought against thee; leave there thy gift before the altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift.”” — editor's note: Matt. v. 22, 23
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Origen
- Origen, De Principiis III.1Book III
“The Saviour also saying, “I say unto you, Resist not evil;” and, “Whoever shall be angry with his brother, shall be in danger of the judgment;” and, “Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart;” and in issuing certain other…” — editor's note: Matt. v. 22.
Read the whole comment - Origen, De Principiis III.2Book III
“…Saviour also, when He commands, “But I say unto you, Resist not evil;” and, “Whosoever shall be angry with his brother, shall be in danger of the judgment;” and, “Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart;” and by any other commandment which He gives,…” — editor's note: Matt. v. 22.
Read the whole comment - Origen, De Principiis IV.2Book IV
“And again, there are commandments contained in the Gospel which admit of no doubt whether they are to be observed according to the letter or not; e.g., that which says, “But I say unto you, Whoever is angry with his brother,” and so on.” — editor's note: [Matt. v. 22.]
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Cyprian of Carthage
“…again the Lord says in His Gospel, “Whosoever shall say to his brother, Thou fool; and whosoever shall say, Raca, shall be in danger of the Gehenna of fire,” how can they evade the rebuke of the Lord the avenger, who heap up such expressions, not only on their brethren, but also on the priests, to whom is granted…” — editor's note: Matt. v. 22.
Read the whole comment“But I say unto you, That every one who is angry with his brother without cause shall be guilty of the judgment.”” — editor's note: Matt. v. 21, 22.
Read the whole comment“Of this same thing in the Gospel according to Matthew: “He who shall say to his brother, Thou fool! shall be liable to the Gehenna of fire.”” — editor's note: Matt. v. 22.
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Athanasius of Alexandria
“And does not our Saviour, when intending to teach this very thing begin with the thoughts of the mind? saying, ‘Whosoever looketh on a woman to lust after her, hath already committed adultery:’ and, ‘Whosoever shall be angry with his brother, is guilty of murder.’” — editor's note: Matt. v. 28, 22.
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John Chrysostom
““He that calleth his brother fool, is in danger” (He saith) “of hellfire.” ( Matt. v. 22.)” — the author cites it
Read the whole comment“And again, “He that is angry with his brother without cause, shall be in danger of hell.” ( Matt. v. 22.)” — the author cites it
Read the whole comment“For it is said, “the ways of those who remember injuries [tend] to death.” ( Prov. xii. 28 , LXX.) And “He that is angry with his brother without a cause, shall be in danger of hell,” and he that “calleth his brother a fool” ( Matt. v. 22 ), and senseless, and numberless such things.” — the author cites it
Read the whole comment“And again, “Ye have heard that it was said by them of old time, Thou shalt not kill; but I say unto you, That whosoever is angry with his brother without a cause, shall be in danger.” ( Matt. v. 21, 22.)” — the author cites it
Read the whole comment““Ye have heard that it was said by them of old time, Thou shalt not kill; but I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment.” ( Matt. v. 21, 22.)” — the author cites it
Read the whole comment“He hath called thee poor, laugh at him; he hath called thee base-born and foolish, then mourn for him; for “He that saith to his brother, Thou fool, shall be in danger of hell fire.” ( Matt. v. 22.)” — the author cites it
Read the whole comment“And again, “Whosoever shall say to his brother, Raca, shall be in danger of the council.”” — editor's note: Matt. v. 22.
Read the whole comment“…nor vainly: but inasmuch as He was proceeding to ordain commandments greater than those of old, saying, “It was said to them of old time, Thou shalt not kill;but I say unto you, Be not even angry;” and to mark out a way for a kind of divine and heavenly conversation;in order that the strangeness thereof might not…” — editor's note: [The text has also “Ye have heard that,” as in Matt. v. 22: the latter half is not a direct quotation.—R.]
Read the whole comment““He that saith to his brother, Thou fool, shall be in danger of hell fire.” — editor's note: Matt. v. 22.
Read the whole comment““For he that saith to his brother, Thou fool, shall be in danger of hell fire.”” — editor's note: Matt. v. 22.
Read the whole comment“For to persuade us not to despise even these little things, hear what warning He gives us, saying, “He that saith to his brother, thou fool, shall be in danger of hell;”and he that hath looked with unchaste eyes is a complete adulterer.” — editor's note: Matt. v. 22.
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Basil the Great
“He ought not to speak evil; to do violence; to fight; to avenge himself; to return evil for evil; to be angry.” — editor's note: Matt. v. 22.
Read the whole comment“The Lord said, “If any one leave his wife, saving for the cause of fornication, he causeth her to commit adultery;” thus, by calling her adulteress, He excludes her from intercourse with another man.” — editor's note: Matt. v. 22.
Read the whole comment“Gregory could not bear to call his brother a fool, for he stood in awe of the threat of the Lord.” — editor's note: cf. Matt. v. 22.
Read the whole comment“…us about His Father, He is in the habit of using terms of personal authority, saying, “I will; be thou clean;” and “Peace, be still;” and “But I say unto you;” and “Thou dumb and deaf spirit, I charge thee;” and all other expressions of the same kind, in order that by these we may recognise our Master and Maker, and…” — editor's note: Matt. v. 22, etc.
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Tertullian
“…adultery to consist even in concupiscence, “if one shall have cast an eye lustfully on,” and stirred his soul with immodest commotion; when He judges murder to consist even in a word of curse or of reproach, and in every impulse of anger, and in the neglect of charity toward a brother just as John teaches, that he…” — editor's note: Matt. v. 22.
Read the whole comment“…committed adultery in his own heart;” and instead of, “Thou shalt not kill,” “Whoever shall have said to his brother, Racha, shall be in danger of hell.”” — editor's note: Matt. v. 21, 22.
Read the whole comment“But after He has supervened, and has united the grace of faith with patience, now it is no longer lawful to assail even with word, nor to say “fool” even, without “danger of the judgment.”” — editor's note: See Matt. v. 22; and Wordsworth in loco, who thinks it probable that the meaning is “apostate.”
Read the whole comment“That we may not be as far from the ears of God as we are from His precepts, the memory of His precepts paves for our prayers a way unto heaven; of which precepts the chief is, that we go not up unto God’s altar before we compose whatever of discord or offence we have contracted with our brethren.” — editor's note: Matt. v. 22, 23.
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Clement of Alexandria
“Is it not written respecting such: “Whosoever shall speak an idle word, shall give an account to the Lord in the day of judgment?”” — editor's note: Matt. v. 22, xii. 36.
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Catena Aurea on Matthew
- Hilary of PoitiersCatena Aurea on Matthew
Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees.
Read the whole comment - John ChrysostomCatena Aurea on Matthew
By righteousness is here meant universal virtue. But observe the superior power of grace, in that He requires of His disciples who were yet uninstructed to be better than those who were masters unto the Old…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfilment of that Law. This then is His meaning; Whosoever in addition to the commandments of the…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Otherwise, “unless your righteousness exceed the righteousness of the Scribes and Pharisees,” that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, “They say, and do not;”…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
This expression, the kingdom of heaven, so often used by our Lord, I know not whether any one would find in the books of the Old Testament. It belongs properly to the New Testament revelation, kept for His mouth whom…
Read the whole comment - Glossa OrdinariaCatena Aurea on Matthew
Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
For almost all the precepts which the Lord gave, saying, “But I say unto you,” are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shews them that…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
Christ willing to shew that He is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments, [margin note: vid. Matt 19:18] that one which was the first…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
We do not, because we have heard that, “Thou shalt not kill,” deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous…
Read the whole comment - John ChrysostomCatena Aurea on Matthew
This, “it was said by them of old time,” shews that it was long ago that they had received this precept. He says this that He might rouse His sluggish hearers to proceed to more sublime precepts, as a teacher might…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
There are two different opinions among philosophers concerning the passions of the mind: the Stoics do not allow that any passion is incident to the wise man; the Peripatetics affirm that they are incident to the…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he…
Read the whole comment - JeromeCatena Aurea on Matthew
Some copies add here the words, without cause; but by the true reading [ed. note: Vid. also in Eph. iv. 31. Augustine says the same speaking of Greek codd. Retract. i. 19. Cassian rejects it too, Institut. viii. 20.…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
This also we affirm should be taken into consideration, what is being angry with a brother; for he is not angry with a brother who is angry at his offence. He then it is who is angry without cause, who is angry with…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
But to be angry with a brother to the end that he may be corrected, there is no man of sound mind who forbids. Such sort of motions as come of love of good and of holy charity, are not to be called vices when they…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
And there is this same distinction between the first case here put by the Saviour and the second: in the first case there is one thing, the passion; in the second two, anger and speech following thereupon, “He who…
Read the whole comment - John ChrysostomCatena Aurea on Matthew
Or, Racha is a word signifying contempt, and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell thou him; in Syriac they would say Racha for ‘thou.’ For the Lord descends to the…
Read the whole comment - JeromeCatena Aurea on Matthew
Or, Racha is a Hebrew word signifying, ‘empty,’ ‘vain;’ as we might say in the common phrase of reproach, ‘empty-pate.’ Observe that He says brother; for who is our brother, but he who has the same Father as ourselves?
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
And it were an unworthy reproach to him who has in him the Holy Spirit to call him ‘empty.’
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
In the third case are three things; anger, the voice expressive of anger, and a word of reproach, “Thou fool.” Thus here are three different degrees of sin; in the first when one is angry, but keeps the passion in…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies ‘empty,’ it is one and the same thing, as far as the meaning of the word goes, to say Racha, or…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Here we have three arraignments, the judgement, the council, and hell-fire, being different stages ascending from the lesser to the greater. For in the judgment there is yet opportunity for defence; to the council…
Read the whole comment - Rabanus MaurusCatena Aurea on Matthew
The Saviour here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrated to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book…
Read the whole comment - John ChrysostomCatena Aurea on Matthew
This is the first mention of hell, though the kingdom of Heaven had been mentioned some time before, which shews that the gifts of the one come of His love, the condemnation of the other of our sloth. Many thinking…
Read the whole comment - Pseudo-ChrysostomCatena Aurea on Matthew
“In danger of the council;” that is, (according to the interpretation given by the Apostles in the Constitutions,) in danger of being one of that Council which condemned Christ. [ed. note, e: This remark is not found…
Read the whole comment - Hilary of PoitiersCatena Aurea on Matthew
Or, he who reproaches with emptiness one full of the Holy Spirit, will be arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself.
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell.
Read the whole comment - John ChrysostomCatena Aurea on Matthew
Or, “the judgment,” and “the council” denote punishment in this word; “hell-fire” future punishment. He denounces punishment against anger, yet does not mention any special punishment, shewing therein that it is not…
Read the whole comment - Augustine of HippoCatena Aurea on Matthew
In all these three sentences there are some words understood. In the first indeed, as many copies read “without cause,” there is nothing to be supplied. In the second, “He who saith to his brother, Racha,” we must…
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Cross-references · 43
Cited together in Catechism §1034.
Cited together in Three Books of Testimonies Against the Jews III.14 and 1 other place.
Cited together in Catechism §1034.
Cited together in Catechism §1034.
Cited together in Catechism §1034.
Cited together in Letters Letter 199.
Cited together in Pseudo-Chrysostom on Matthew 5:20–22 (2) (Catena Aurea).
Cited together in Catechism §1034.
Cited together in Pseudo-Chrysostom on Matthew 5:20–22 (8) (Catena Aurea).
Cited together in Catechism §1034.
Cited together in Catechism §1034.
Cited together in Catechism §1034.
Cited together in Catechism §1034.
Cited together in Catechism §1034.
Cited together in Catechism §1034.
Cited together in Letters Letter 199.
Cited together in Three Books of Testimonies Against the Jews III.14.
Cited together in Letters Letter 207.
Cited together in Letters Letter 207.
Cited together in The Enchiridion Chapter 79.
Cited together in The Enchiridion Chapter 79.
Cited together in Three Books of Testimonies Against the Jews III.14 and 1 other place.
Cited together in Letters Letter 199.
Cited together in Letters Letter 199.
Cited together in Sermons on New Testament Lessons Sermon 5.
Cited together in Sermons on New Testament Lessons Sermon 5.
Cited together in Sermons on New Testament Lessons Sermon 5.
Cited together in Sermons on New Testament Lessons Sermon 5.
Cited together in On Idolatry Chapter 2 and 1 other place.
Cited together in On Idolatry Chapter 2.
Cited together in The Instructor II.6.
Cited together in Three Books of Testimonies Against the Jews III.14.
Cited together in Three Books of Testimonies Against the Jews III.14.
Cited together in Three Books of Testimonies Against the Jews III.14.
Cited together in Letters Letter 207.
Cited together in Three Books of Testimonies Against the Jews III.14.
Cited together in Sermons on New Testament Lessons Sermon 5.
Cited together in Three Books of Testimonies Against the Jews III.9.
Cited together in The Instructor II.6.
Cited together in The Instructor II.6.
Cited together in The Institutes VIII.20.
Cited together in Sermons on New Testament Lessons Sermon 5.
Cited together in The Institutes VIII.10.