Matthew 5:21Meaning & Commentary from the Church Fathers

Although He issued this commandment Himself, He speaks of it in an impersonal manner. If He had phrased it as, "You have heard what I told those of old," the listeners would have likely rejected such claims and taken offense. Likewise, had He stated, "You have heard what was communicated to the ancients by My Father," and then continued with, "But I declare," His statements would have seemed excessively arrogant to them. Instead, He chooses to express it as, "It was spoken to the ancients," aiming to indicate that He is addressing it at the appropriate moment. From the declaration, "It was spoken to the ancients," it is clear that considerable time had passed since the Jews first received this commandment.

He does not specify who issued the statement, because had he mentioned, ‘My Father spoke to the ancients, I now tell you,’ it would seem as if He is presenting a message that opposes the Father. Conversely, if He had stated, ‘I spoke to the ancients,’ His message would likely be ignored. Thus, He refers to it in a vague manner: ‘it was said to the ancients.’ Through this expression, He indicates that the Law is no longer in effect. If the Law is indeed outdated and approaching its end, it must be abandoned in favor of the new.

This excerpt relates to the preceding testimony, which states, "Not one jot or one tittle shall pass from the law until all is fulfilled." Consequently, Christ rebukes the Pharisees for establishing their own traditions while disregarding God's commandments. Therefore, their efforts to instruct the people are futile, especially since they violate even the most minor commandment of the law. We can interpret this further: a teacher's efficacy is diminished by even the smallest sin, as it detracts from their standing and undermines their ability to convey the truth, which is compromised by even the slightest transgression. True blessedness is found in the active fulfillment of what is taught through words.

The Scripture in Exodus states, “Thou shalt not kill” (Exodus 20:13), and further affirms, “If anyone strikes anyone and dies, let him die by death” (Exodus 21:12).

The Lord declared: I came not to abolish the law but to bring it to completion (Matthew 5:17). In addition to this succinct statement, we can understand it as a call to enhance the principles of the law. Thus, the holy Apostle articulated, Do we then nullify the law through faith? Absolutely not; rather, we uphold the law (Rom. 3:31). The righteous commands were given to a people who lacked education and refinement, while the enlightening and faithful have received the gospel teachings of perfect faith and divine righteousness. The law instructs us not to commit murder. The gospel, however, teaches us to avoid unjust anger and to eradicate any root of sin from within, as such anger can lead to acts of violence.

The Old Testament prohibited the destructive consequences of wrath, with the Lord denouncing even the most vigorous expressions of anger (Matthew 5:21, 22). This command carries significant weight because it is divinely ordained. Just the mere recollection of the brief and straightforward words of this commandment diffuses the fervor of such passions. This phenomenon can be observed across all the teachings in the Gospels. The Lord's initial admonitions target anger as the primary sinful affliction and the chief vice, standing in stark contrast to the two essential virtues: love for one's neighbor and humility. These virtues form the foundation of all Christian endeavors. When individuals give in to the vice of anger, they forfeit their capacity for spiritual growth.

It is important to recognize that the Redeemer, through this teaching and His later directives, does not oppose the ancient commandments of which He is the Author; rather, by illuminating their deeper significance, He addresses what had not yet been revealed to the Old Testament community of faith, due to their inability to attain the same level of purity and righteousness expected of Christians. Thus, the New Covenant transcends the Old Covenant without disputing its validity, as clearly demonstrated by the very words of the Redeemer.

The fulfillment of the law took on a positive aspect in accordance with a life led by Christ. In His actions and teachings, Christ did not violate the law but rather completed it. His commandments do not oppose the law; they expand upon it. While Christ’s commandments encompass the law, the law does not fully embody the commandments of Christ. Consequently, those who adhere to Christ's commandments inherently uphold the law. A person who does not express anger cannot commit murder; however, mere obedience to the law does not guarantee that one is following Christ's commands. It is often seen that an individual may refrain from taking a life out of fear of punishment but can still harbor rage. This illustrates that the law finds its fulfillment through grace rather than being nullified.

The Lord said, you are aware of what is stated in the Law, and you understand the message of the tree - it was communicated through Moses to the people of ancient Israel: "YOU SHALL NOT MURDER" (Exodus 20:13). You must not take the life of an innocent person, whether from malice or selfishness; whoever commits murder will face severe consequences. The authorities condemned the murderer to death. This admonition was sufficient for the early Israelites; they were akin to children: if they were dissuaded from committing wrongful acts, they would also rid themselves of malicious thoughts. Esau harbored intentions to kill his brother Jacob, yet Jacob evaded him, and Esau eventually let go of his anger, embracing him with heartfelt love and tears.

In Matthew 5:20-22, Jesus Christ illustrates the inadequacy of righteousness derived from adhering to the commandments of the Old Testament. He compares the interpretations of the law to the foundational principles upon which they rest. Rather than dismissing the commandments, He distills them down to the essential principle of love. This principle implies that even unjustified anger is subject to judgment, and to condemn another whom we love brings forth torment in Gehenna. While feelings of anger are permissible, one must not sin in the process.

Listen, it has been said to the elders, You shall not kill; but I tell you... The Lord does not instruct us to consider the teachings of the Pharisees or their way of life; instead, He references what was declared to the elders (τοῖς ἀρχαίοις). (Ex. 20: 13.) This indicates that not only will there be a rebuke aimed at the Pharisees and scribes, but also a clarification and expansion upon the law of the Old Testament, particularly concerning the sixth commandment of the Ten Commandments (Ex. 20: 13). Anyone who takes a life shall be held accountable to the judgment. In the laws given by Moses regarding murderers, there are no ambiguous phrases; rather, it is generally stated that the murderer must be executed (Lev. 24:21). However, the execution is determined by the judicial system, and Jesus Christ emphasizes this point, saying, 'He who kills is guilty before the court,' referring to the authority that prescribes the death penalty for murder.

You have heard it proclaimed. From the Law that has been read to you, or in other words, you are aware, you understand. It was communicated to the ancients. Through Moses, the appointed lawgiver, God conveyed His commandments to the people of the Old Testament. Thou shalt not kill (Ex. 20:13). You must not take a human life. This is the sixth commandment of the Law, and its deepest significance is elucidated here by the Savior. Certainly, the act of taking another’s life driven by anger or hatred is encompassed here; however, the Law itself did permit the execution of certain individuals, such as those guilty of murder executed with intent (Num. 35:16 ff.). To stand trial.