Matthew 5:22Meaning & Commentary from the Church Fathers

We often speak to those we look down upon by saying ‘go you’, which is why the Lord emphasizes that we should not disregard even small expressions, but rather strive to treat others with respect. Some interpret ‘raka’ as meaning ‘worthless’ in the Syriac language. Therefore, if anyone dishonors his brother by labeling him as such, he shall be judged by the council of the apostles when they evaluate the twelve tribes. Many perceive this to be a harsh judgment, but it is not. He who strips his brother of reason—depriving him of that which distinguishes humanity from beasts—surely deserves Gehenna. Those who insult and belittle erode love, and when love is lost, the virtues that thrive only through love are extinguished. Thus, anyone who brings dishonor by obliterating virtues ultimately destroys love and warrants just punishment by fire.

Scripture reminds us of the warning: ‘Whoever says to his brother, ‘You fool!’ will be in danger of hellfire’ (cf. Matt. 5:22). Note that sharing accusations does not lead to commendation. If you label an adulterer as such, your action will yield no reward, nor will the wrongdoer suffer more than his due. However, if the one who sinned listens to the warning and seeks to amend his ways, he will receive a greater blessing instead of the judgment he once faced. The principle stated in Scripture applies: ‘Let it be to him as he wished to do to his brother.’ The truth that prompts you to seek justice for another will equally bring forth what is just for you. Furthermore, the guilt of a man wrongfully accused of murder will fall upon the accuser, just as the accusations of adultery against the innocent return upon the slanderer. The idolatry practiced by people is equated with adultery, thus it is fitting to label slander as a form of adultery, since this too is a departure from truth. Reflect on these matters and recognize that they are fundamentally intertwined and equal in all respects. There are instances when the Tempter leads a person to sin through various means and incites them to commit evil. Likewise, there are times when he uses the words of others to wrongly assign disgraceful labels, tarnishing a person’s character. In such moments, he stirs the slanderer to speak ill and predisposes the audience to accept those falsehoods.

He refrained from openly claiming to be God to prevent causing confusion among His audience. If even the disciples, who had intimate knowledge of Him and received His teachings daily, as well as witnessed His miracles and were empowered to raise the dead, had difficulty fully grasping these truths before the coming of the Holy Spirit, how could the less enlightened crowd, lacking such divine empowerment, have understood without becoming bewildered or misjudging Him as attempting to usurp God's honor? Thus, in His characteristic wisdom and prudence, while performing extraordinary deeds of God, He permits others to declare His Divinity while also occasionally using terminology that reflects His nature. Most often, He speaks of Himself in humility, considering the frailty of His listeners, knowing that His actions would testify to truths unprecedented by any other. To proclaim anything grand about Himself would seem presumptuous or suspect.

Returning to our original theme, let us observe how He upholds the Law, even as He perfects it. He states, “Thou shalt not kill,” reminding us that the ancient Law commanded, “whosoever shall kill shall be liable to condemnation.” Yet, He enhances this understanding by declaring, “But I say unto you, that whosoever is angry with his brother without cause shall be in danger of judgment.” Here, He does not invalidate all forms of anger but disallows unjust anger. Constructive anger, on the other hand, can be beneficial, especially towards those who live in opposition to God's commandments. Our righteous indignation is not for self-defense but motivated by love and concern for others who stray from the truth. He urges us, “Be angry, and do not sin” (Psalm 4:5), meaning we must not let our tempers divert us into wrongdoing. He refers to us as brothers and sisters, sharing the same God, heritage, nature, faith, commandments, and promises.

Notice what else He includes: He addresses the very source of murder. One who harbors anger viciously is unlikely to commit murder, just as removing the root of a plant prevents its branches from thriving. Whoever utters the term “Raca” is also liable to the fires of Gehenna. While He has previously admonished mere anger, here He condemns those who resort to derogatory language. The term “Raca,” rooted in Hebrew, signifies disdain, wherein someone refuses to use the offended individual's name, deeming them unworthy. Such an individual is condemned by the Lord for rejecting our shared humanity and faces judgment before the elder council. Furthermore, whoever calls another “Fool” is also liable to the fires of Gehenna. This offense bears greater weight, as it strips a brother of reason—the very quality that sets us apart from creatures without voice—and offends the faith of the community. If a brother in faith is deemed foolish, it undermines the faith itself.

It is significant that the phrase “Gehenna of fire” is introduced at this point. Some suggest that the name reflects its nature as a place continually producing fire, while others link it to Hebrew terminology signifying punishment. If our Lord imposes such severe consequences for what we may consider trivial offenses, what punishment awaits us for continually committing far greater transgressions against our brethren? He addresses seemingly minor offenses to underscore the gravity of more substantial sins, teaching us to regard even these offenses with great concern, recognizing that all forms of anger—great or small—can lead to acts of murder, igniting wrath like a spark.

Thus, it is evident that grace leads to the fulfillment of the law rather than its abolition. Moreover, without the commands of Christ, the law's commandments lack substance; if anger begets anger, it creates an environment for violence, as murder arises from wrath. If anger is extinguished, murder cannot occur. Those who harbor baseless anger may desire to commit murder even if they do not act on that impulse out of fear. Therefore, while the sorrow caused by wrath may not equate to the gravity of murder, the wrongdoing of the angry individual bears significant weight. John articulates this in his epistle: "Anyone who hates his brother is a murderer" (1 John 3:15). Witness the wisdom of Christ: He desires to reveal Himself as God, who once communicated through the law and now provides commands through grace. The command He established initially in the law states, "Thou shalt not kill" (Ex. 20:13). Thus, He begins with the matter of killing, illustrating the unity of His commandments and affirming His role as the source of both law and grace. "Whosoever angers his brother without reason shall be subject to judgment." Consequently, one who does not indulge in unmerited anger bears no guilt. Without anger, there would be no requirement for instruction, judgment, or punishment for offenses. Righteous anger serves as the foundation of instruction. If those who express anger have just cause, they do not sin; in fact, they would be culpable for their inaction should they fail to express justified anger. Indifference sows folly, fosters negligence, and drives both the wicked and the righteous towards evil. Anger, when warranted, becomes discernment.

Thus, the scorn that the mocker directed toward a brother will return to him, manifesting in regret before the heavenly court for having transgressed against God Himself. Likewise, one who calls another 'fool' faces the fiery judgment of Gehenna. The anger that simmers within the heart, the disdain that lurks in the throat, and the words that erupt in fury all amount to declarations of guilt, leading to immediate condemnation to the fires of Gehenna. While concealed transgressions await the Savior’s judgment to reveal the reasons behind them, overt offenses are clearly deserving of punishment. One might question the extent of the word’s influence, pondering how severe a penalty is warranted for one who calls his brother 'fool.' It is indeed powerful, dear friends, because Christ resides in our brethren, and in Christ dwells the Wisdom of God. Thus, when someone labels a brother 'fool,' he accuses the Wisdom of God itself of folly.

Even God is displeased with sinners; Christ, our Savior, exhibited righteous anger toward the Pharisees' hypocrisy and expelled the merchants from the temple. St. John Chrysostom reminds us of the constructive anger of the Apostle Paul, which rescued the Corinthians from impending danger. A father who remains passive in the face of his children's wrongdoing sins, just as a leader who fails to assert discipline against their subordinates' defiance. Yet this is not the anger our Lord warns against here; He denounces fruitless anger, anger without a reason, and anger that stems from self-interest, pride, or envy toward others. To those struggling with such feelings, we echo St. Basil the Great’s wisdom: “Be angry at your own failings, not at your neighbor.” Bear in mind that Christ condemns this misplaced anger as severely as murder was condemned in the Old Testament. The Apostle affirms: Anyone who harbors hatred for a brother is a murderer (1 John 3:15).

We must consider St. Chrysostom's inquiry: Are the commandments against anger and murder conflicting? Clearly, the first complements the latter. One who controls their anger will not act violently. It’s evident that Christ does not abolish the Old Law; instead, He reinforces it. Thus, according to His teachings, anyone who experiences unjust anger toward a brother is already culpable before the judgment, even if they have yet to express that anger outwardly. This sin is known only to the heart, and when the Lord states, “He is subject to judgment,” it is understood that he will face consequences at death and experience torment at the separation of soul and body. If one does not promptly discard the initial stirrings of anger from their heart, it will take root, leading to the sin of anger erupting into disrespectful words, and for this, he will face severe punishment. Whoever calls his brother "Raca" (empty-headed) is subject to the judgment of the Sanhedrin. St. John Chrysostom notes that "Raca" is not an egregious offense; it conveys mere contempt or disrespect. Yet, even for this, the Lord will impose strict penalties. The court mentioned among the Jews consisted of three judges; the Sanhedrin, composed of seventy-two elders led by the high priest, was the supreme court, where blasphemers and serious offenders faced their verdicts, including the death sentence. Thus, many biblical interpreters relate the Sanhedrin to the Final Judgment of Christ, where the twelve apostles will judge the twelve tribes of Israel, as the Lord has promised.

Moreover, the Lord sternly utters judgment upon those who insult their neighbors with arrogant disdain: “AND WHOEVER SAYS, ‘FOOL,’ (ungodly or unscrupulous), that reviler is subject to the fires of hell.” Therefore, Christ teaches us that one can kill through mere words, condemning all acts of dishonor and insult against a neighbor under the commandment “Thou shalt not kill.” St. Chrysostom observes how Christ methodically escalates the severity of punishments. As if defending His position, He illustrates that He does not wish to issue such threats but that human transgressions compel Him to do so. “I instructed you, He says, to avoid empty anger as it brings guilt before judgment. You ignored My words; see what results your anger has borne. It led you to insult your brother with ‘Raca,’ and for that, I place you under the judgment of the heavenly assembly. Yet, if you do not repent, I will subject you to the eternal suffering of hell, to deter you from committing murder. Swearing is a grave offense; thus, do not trivialize calling another person insane. Such actions strip your brother of his inherent dignity and rational nature, which distinctly elevate us above beasts, thereby removing his nobility. Do not think there is exaggeration in Christ's statements; rather, admire their humility. God desires above all that we live in harmony and love. Jesus Christ relentlessly combats anything that threatens that love, as taught by St. John Chrysostom.

When the Lord says, “Thou shalt not kill,” He forbids willful killing and anger against a neighbor, but He does not prohibit defending one’s homeland against enemies or wrongdoers. Military service exemplifies love for our neighbor, fulfilling Christ's command: “Greater love has no one than this, than to lay down one’s life for one’s friends” (John 15:13). It is not a sin to reprimand wrongdoers. The Apostle Paul clearly states that rulers appointed by God hold the sword to instill fear in evildoers (Rom. 13:4). St. Chrysostom asks: If the wicked were allowed to exist without consequence, would not chaos fill our cities, trades, homes, lands, and seas with countless atrocities? This is evident to all. Even now, under strict laws, evil is scarcely contained. What calamities would arise if there were no accountability? Not only does such cruelty befall the wicked when they act freely, but also upon innocent individuals left defenseless. Humanity necessitates that the innocent be rescued from the hands of wrongdoers, and that the latter be restrained to prevent harm to others. The Jews believed they could present sacrifices to God while nursing anger in their hearts against their neighbors. What does the Savior say to them?

Eventually, it became a dumping ground for refuse and carcasses, with fires perpetually burning to eradicate the foulness of decaying bodies, similar to practices in many Eastern and Southern cities today. The flames, the foul odor, the smoke, and the desperate sounds of predatory animals rendered this location a vivid representation of eternal agony.

Thus, the final term carries a grave warning of “Gehenna” fire, representing not a fleeting punishment but an eternal one.

Engaging in swearing, such as "by the cattle" or invoking the name of livestock, strips a person of reason and dignity, reducing them to a state comparable to the voiceless. Such expressions are seen as personal slights, even when directed at one’s wife, parents, or children. It may seem excessive to deem a single swear word as a serious offense according to God’s word, yet unjust personal insults like "unconscionable" indicate a complete abandonment of love for one's neighbor. When brotherly love diminishes, all good relations with others falter; enmity breeds all manner of sins, including theft, slander, and murder, while sincere love embodies the "fulfillment of the law" (Rom. 13:9). The prevalence of swearing, which signifies a decline in love, will escalate alongside other vices as the end times approach (2 Pet. 3:3).

Moreover, even as Scripture strongly condemns a single instance of swearing against a neighbor, it is alarming how casually many insult others using derogatory terms like “scoundrel,” “unscrupulous,” “beast,” or “villain”—even within the family. The only factor that seems to lessen the severity of such offenses, or diminish the fear of repercussions, is that many utter these insults not out of true malice, but rather in fleeting moments of anger or as a habitual reaction. Additionally, a written insult, if the letter reaches the offended party directly, is also considered a personal attack; rather than being heard, the neighbor experiences the offense visually. Such written utterances, conveying the same meaning as spoken insults, carry an even greater degree of culpability, for the pen moves with more intention and deliberation than the tongue, and a letter can be withheld prior to sending.

A unique form of insult arises when symbols or images are employed with the intent to disgrace another's reputation. This too constitutes both brazen and cruel personal affronts. For instance, breaking someone’s windows or daubing tar on their gate exemplifies such offenses. Dear reader, resist the urge, even in moments of intense anger, to express abusive sentiments towards anyone. A truly noble person expresses anger in a manner that remains respectful and devoid of coarse or abusive language. In regard to the dishonorable marks cast upon your neighbor, which serve to publicly humiliate them, your spirit should never tolerate such a low standard of behavior.

According to the Lord’s teaching, expressing anger through words of disdain and carelessness amounts to a severe sin deserving of the highest court, the Sanhedrin, in relation to other courts. How should we interpret this, knowing that both anger and malice are equally assessed in God’s judgment? The Lord mentions both lower and higher courts to illustrate the varying severity of sins, using imagery familiar to the Jewish context. And whoever speaks ill of his brother will be liable to the fiery Gehenna. Here, the focus is not on the court’s role but on the consequence: the flames of Gehenna. This punishment is certainly applicable to one who expresses baseless anger, particularly when it is accompanied by a defiant remark. Initially, the Lord points to the judgment's severity concerning the sin of anger, intending to emphasize the weight of His call to repentance toward the conclusion. Nonetheless, a person who uses contemptuous words reflects the highest level of disdain for his neighbor and is thus subject to the greatest torment of Gehenna, compared to someone merely feeling angry or expressing that anger in a less hurtful manner. Gehenna, in its original sense, refers to the valley of Hinnom, as referenced in Numbers 15:8, which under evil rulers became a site for idol worship to Moloch, where young men were made to pass through fire and infants sacrificed, as stated in Jeremiah 7:31. It became a symbol of horror after idolatry was abandoned (cf. 2 Samuel 23:10), and by the time of Christ, it had come to represent a place of eternal punishment.

However, we are not speaking of such justified anger, but rather of anger without cause, baseless and self-driven—anger that is not rooted in love for truth and righteousness. “If one becomes angry justly, for the sake of edification and spiritual zeal, he shall not be condemned” (Theophylact).

This applies to all people, as we are all brothers and sisters created by the same heavenly Father (Heb. 2:11 ff.). Just as someone who kills unintentionally is held accountable under the Old Testament Law (Heb. 11:11, 11), so too is every individual in the New Testament held to a higher standard. This standard is one that judges the heart and thoughts of a person who is not kind to his neighbor. It is clear that one who refrains from anger is indeed more righteous than one who refrains from killing; even unintentional harm is lesser than the state of one's heart.

Whoever says “raca” is guilty. The term “raca” represents a term of contempt, expressing disdain toward another as worthless, demonstrating the speaker's anger. Those who utter such words are held accountable by the Sanhedrin. The Sanhedrin was the highest Jewish court in Jerusalem, composed of 72 members, with the high priest serving as its president. They were responsible for severe matters within the community. Before Roman control, they held the ultimate power over life and death, but after the conquest of Judea, they could only declare death sentences with the Roman governor's approval.

Calling someone "raca" represents a greater offense than mere anger because it reveals the speaker’s inability to contain their anger and results in the slander of their neighbor's reputation and dignity, a serious infraction against the law. To call someone “fool” reflects not only a lack of wisdom but also a manifestation of ungodliness. Those indulging in vices are often labeled as foolish (Hab. 7:15; Ps. 13:1). To unjustly accuse a neighbor in this way shows malice and pride.

Gehenna of fire refers to the valley of Hinnom, once a beautiful area south-west of Jerusalem, characterized by a stream and greenery. In times of idolatry, it became associated with reprehensible acts, such as the worship of Molech where children were sacrificed in fire (4 Samuel 16:3; 2 Chronicles 28:3). In an attempt to drown out the cries of these children, loud noises and instruments were used during the horrifying rituals. After the Babylonian exile, the Jews’ revulsion towards idolatry turned against this place, leading it to become a site of refuse and executions. It became a foul and polluted area, always burning to cleanse it, thus symbolizing eternal punishment for the wicked.

Consequently, for unwarranted anger directed at a neighbor, one faces judgment; for using slanderous language, the Sanhedrin holds the offender accountable; and for malicious insults, the penalty is eternal fire in Gehenna. The language of judgment, Sanhedrin, and Gehenna serves to illustrate varying degrees of anger, indicating that pointless anger is a serious sin, swearing is even graver, and contemptuous insults merit eternal separation from God. “Some may regard this judgment as harsh and severe, but unjustly so. For who is not deserving of Gehenna when he strips his brother of reason? Apart from love, virtues cease to exist, just as love sustains them all. Thus, the one who insults and degrades others, abandoning love, rightly falls under the condemnation of Gehenna of fire” (Theophylact; cf. Chrysostom).