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Matthew 5:21 [study!]

American Standard Version (ASV 1901) [2]
— Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
King James Version (KJV 1769)
— Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
New American Standard Bible (NASB ©1995)
— “You have heard that the ancients were told, ‘YOU SHALL NOT COMMIT MURDER’ and ‘Whoever commits murder shall be liable to the court.’
Webster's Revision of the KJB (WEB 1833)
— Ye have heard that it was said to them of old time, Thou shalt not kill; and whoever shall kill, shall be in danger of the judgment:
Darby's Translation (DBY 1890)
— Ye have heard that it was said to the ancients, Thou shalt not kill; but whosoever shall kill shall be subject to the judgment.
Rotherham's Emphasized Bible (EBR 1902)
— Ye have heard, that it was said, to them of olden time,—Thou shalt not commit murder, and, whosoever shall commit murder, shall be, liable, to judgment.
Young's Literal Translation (YLT 1898)
— 'Ye heard that it was said to the ancients: Thou shalt not kill, and whoever may kill shall be in danger of the judgment;
Douay-Rheims Challoner Revision (DR 1750)
— You have heard that it was said to them of old: Thou shalt not kill. And whosoever shall kill, shall be in danger of the judgment.
Original King James Bible (AV 1611) [2]
— Yee haue heard, that it was saide by them of old time, Thou shalt not kill: and, Whosoeuer shall kill, shalbe in danger of the iudgement.
John Etheridge Peshitta-Aramaic NT (1849)
— YOU have heard that it was said unto them who were before, Thou shalt not kill; and whosoever shall kill is obnoxious to the judgment.
James Murdock Peshitta-Aramaic NT (1852)
— Ye have heard that it was said to the ancients, Thou shalt not kill: and every one that killeth, is obnoxious to judgment.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Ye have heard 191
{0191} Prime
A primary verb; to hear (in various senses).
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
that 3754
{3754} Prime
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
it was said 4483
{4483} Prime
For certain tenses of which a prolonged form (ἐρέω [[ereo]], {er-eh'-o}) is used; and both as alternate for G2036; perhaps akin (or identical) with G4482 (through the idea of pouring forth); to utter, that is, speak or say.
<5681> Grammar
Tense - Aorist (See G5777)
Voice - Passive (See G5786)
Mood - Indicative (See G5791)
Count - 602
by them of old time, 744
{0744} Prime
From G0746; original or primeval.
Thou shalt y5407
[5407] Standard
From G5406; to be a murderer (of).
<0000> Grammar
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
not 3756
{3756} Prime
A primary word; the absolutely negative (compare G3361) adverb; no or not.
kill; 5407
{5407} Prime
From G5406; to be a murderer (of).
<5692> Grammar
Tense - Future (See G5776)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 814
and 1161
{1161} Prime
A primary particle (adversative or continuative); but, and, etc.
whosoever 3739
{3739} Prime
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
{0302} Prime
A primary particle, denoting a supposition, wish, possibility or uncertainty.
shall kill 5407
{5407} Prime
From G5406; to be a murderer (of).
<5661> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 512
shall be 2071
{2071} Prime
Future tense of G1510; will be.
<5704> Grammar
Tense - Future (See G5776)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 188
in danger 1777
{1777} Prime
From G1758; liable to (a condition, penalty or imputation).
of the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
judgment: 2920
{2920} Prime
(Subjectively or objectively, for or against); by extension a tribunal; by implication justice (specifically divine law).
Jamieson-Fausset-Brown Commentary

Matthew 5:21

_ _ Matthew 5:21-26. The spirituality of the True Righteousness in contrast with that of the Scribes and Pharisees, Illustrated from the Sixth Commandment.

_ _ Ye have heard that it was said by them of old time — or, as in the Margin, “to them of old time.” Which of these translations is the right one has been much controverted. Either of them is grammatically defensible, though the latter — “to the ancients” — is more consistent with New Testament usage (see the Greek of Romans 9:12, Romans 9:26; Revelation 6:11; Revelation 9:4); and most critics decide in favor of it. But it is not a question of Greek only. Nearly all who would translate “to the ancients” take the speaker of the words quoted to be Moses in the law; “the ancients” to be the people to whom Moses gave the law; and the intention of our Lord here to be to contrast His own teaching, more or less, with that of Moses; either as opposed to it — as some go the length of affirming — or at least as modifying, enlarging, elevating it. But who can reasonably imagine such a thing, just after the most solemn and emphatic proclamation of the perpetuity of the law, and the honor and glory in which it was to be held under the new economy? To us it seems as plain as possible that our Lord’s one object is to contrast the traditional perversions of the law with the true sense of it as expounded by Himself. A few of those who assent to this still think that “to the ancients” is the only legitimate translation of the words; understanding that our Lord is reporting what had been said to the ancients, not by Moses, but by the perverters of his law. We do not object to this; but we incline to think (with Beza, and after him with Fritzsche, Olshausen, Stier, and Bloomfield) that “by the ancients” must have been what our Lord meant here, referring to the corrupt teachers rather than the perverted people.

_ _ Thou shall not kill: — that is, This being all that the law requires, whosoever has imbrued his hands in his brother’s blood, but he only, is guilty of a breach of this commandment.

_ _ and whosoever shall kill shall be in danger of the judgment — liable to the judgment; that is, of the sentence of those inferior courts of judicature which were established in all the principal towns, in compliance with Deuteronomy 16:16. Thus was this commandment reduced, from a holy law of the heart-searching God, to a mere criminal statute, taking cognizance only of outward actions, such as that which we read in Exodus 21:12; Leviticus 24:17.

Matthew Henry's Commentary

Matthew 5:21-26

_ _ Christ having laid down these principles, that Moses and the prophets were still to be their rulers, but that the scribes and Pharisees were to be no longer their rulers, proceeds to expound the law in some particular instances, and to vindicate it from the corrupt glosses which those expositors had put upon it. He adds not any thing new, only limits and restrains some permissions which had been abused: and as to the precepts, shows the breadth, strictness, and spiritual nature of them, adding such explanatory statutes as made them more clear, and tended much toward the perfecting of our obedience to them. In these verses, he explains the law of the sixth commandment, according to the true intent and full extent of it.

_ _ I. Here is the command itself laid down (Matthew 5:12); We have heard it, and remember it; he speaks to them who know the law, who had Moses read to them in their synagogues every sabbath-day; you have heard that it was said by them, or rather as it is in the margin, to them of old time, to your forefathers the Jews, Thou shalt not kill. Note, The laws of God are not novel, upstart laws, but were delivered to them of old time; they are ancient laws, but of that nature as never to be antiquated nor grow obsolete. The moral law agrees with the law of nature, and the eternal rules and reasons of good and evil, that is, the rectitude of the eternal Mind. Killing is here forbidden, killing ourselves, killing any other, directly or indirectly, or being any way accessory to it. The law of God, the God of life, is a hedge of protection about our lives. It was one of the precepts of Noah, Genesis 9:5, Genesis 9:6.

_ _ II. The exposition of this command which the Jewish teachers contended themselves with; their comment upon it was, Whosoever shall kill, shall be in danger of the judgment. This was all they had to say upon it, that wilful murderers were liable to the sword of justice, and casual ones to the judgment of the city of refuge. The courts of judgment sat in the gate of their principal cities; the judges, ordinarily, were in number twenty-three; these tried, condemned, and executed murderers; so that whoever killed, was in danger of their judgment. Now this gloss of theirs upon this commandment was faulty, for it intimated, 1. That the law of the sixth commandment was only external, and forbade no more than the act of murder, and laid to restraint upon the inward lusts, from which wars and fightings come. This was indeed the prton pseudosthe fundamental error of the Jewish teachers, that the divine law prohibited only the sinful act, not the sinful thought; they were disposed haerere in cortice — to rest in the letter of the law, and they never enquired into the spiritual meaning of it. Paul, while a Pharisee, did not, till, by the key of the tenth commandment, divine grace let him into the knowledge of the spiritual nature of all the rest, Romans 7:7, Romans 7:14. 2. Another mistake of theirs was, that this law was merely political and municipal, given for them, and intended as a directory for their courts, and no more; as if they only were the people, and the wisdom of the law must die with them.

_ _ III. The exposition which Christ gave of this commandment; and we are sure that according to his exposition of it we must be judged hereafter, and therefore ought to be ruled now. The commandment is exceeding broad, and not to be limited by the will of the flesh, or the will of men.

_ _ 1. Christ tells them that rash anger is heart-murder (Matthew 5:22); Whosoever is angry with his brother without a cause, breaks the sixth commandment. By our brother here, we are to understand any person, though ever so much our inferior, as a child, a servant, for we are all made of one blood. Anger is a natural passion; there are cases in which it is lawful and laudable; but it is then sinful, when we are angry without cause. The word is eik, which signifies, sine causā, sine effectu, et sine modo — without cause, without any good effect, without moderation; so that the anger is then sinful, (1.) When it is without any just provocation given; either for no cause, or no good cause, or no great and proportionable cause; when we are angry at children or servants for that which could not be helped, which was only a piece of forgetfulness or mistake, that we ourselves might easily have been guilty of, and for which we should not have been angry at ourselves; when we are angry upon groundless surmises, or for trivial affronts not worth speaking of. (2.) When it is without any good end aimed at, merely to show our authority, to gratify a brutish passion, to let people know our resentments, and excite ourselves to revenge, then it is in vain, it is to do hurt; whereas if we are at any time angry, it should be to awaken the offender to repentance, and prevent his doing so again; to clear ourselves (2 Corinthians 7:11), and to give warning to others. (3.) When it exceeds due bounds; when we are hardy and headstrong in our anger, violent and vehement, outrageous and mischievous, and when we seek the hurt of those we are displeased at. This is a breach of the sixth commandment, for he that is thus angry, would kill if he could and durst; he has taken the first step toward it; Cain's killing his brother began in anger; he is a murderer in the account of God, who knows his heart, whence murder proceeds, Matthew 15:19.

_ _ 2. He tells them, that given opprobrious language to our brother is tongue-murder, calling him, Raca, and, Thou fool. When this is done with mildness and for a good end, to convince others of their vanity and folly, it is not sinful. Thus James says, O vain man; and Paul, Thou fool; and Christ himself, O fools, and slow of heart. But when it proceeds from anger and malice within, it is the smoke of that fire which is kindled from hell, and falls under the same character. (1.) Raca is a scornful word, and comes from pride, “Thou empty fellow;” it is the language of that which Solomon calls proud wrath (Proverbs 21:24), which tramples upon our brother — disdains to set him even with the dogs of our flock. This people who knoweth not the law, is cursed, is such language, John 7:49. (2.) Thou fool, is a spiteful word, and comes from hatred; looking upon him, not only as mean and not to be honoured, but as vile and not to be loved; “Thou wicked man, thou reprobate.” The former speaks a man without sense, this (in scripture language) speaks a man without grace; the more the reproach touches his spiritual condition, the worse it is; the former is a haughty taunting of our brother, this is a malicious censuring and condemning of him, as abandoned of God. Now this is a breach of the sixth commandment; malicious slanders and censures are poison under the tongue, that kills secretly and slowly; bitter words are as arrows that would suddenly (Psalms 64:3), or as a sword in the bones. The good name of our neighbour, which is better than life, is thereby stabbed and murdered; and it is an evidence of such an ill-will to our neighbour as would strike at his life, if it were in our power.

_ _ 3. He tells them, that how light soever they made of these sins, they would certainly be reckoned for; he that is angry with is brother shall be in danger of the judgment and anger of God; he that calls him Raca, shall be in danger of the council, of being punished by the Sanhedrim for reviling an Israelite; but whosoever saith, Thou fool, thou profane person, thou child of hell, shall be in danger of hell-fire, to which he condemns his brother; so the learned Dr. Whitby. Some think, in allusion to the penalties used in the several courts of judgment among the Jews, Christ shows that the sin of rash anger exposes men to lower or higher punishments, according to the degrees of its proceeding. The Jews had three capital punishments, each worse than the other; beheading, which was inflicted by the judgment; stoning, by the council or chief Sanhedrim; and burning in the valley of the son of Hinnom, which was used only in extraordinary cases: it signifies, therefore, that rash anger and reproachful language are damning sins; but some are more sinful than others, and accordingly there is a greater damnation, and a sorer punishment reserved for them: Christ would thus show which sin was most sinful, by showing which it was the punishment whereof was most dreadful.

_ _ IV. From all this it is here inferred, that we ought carefully to preserve Christian love and peace with our brethren, and that if at any time a breach happens, we should labour for a reconciliation, by confessing our fault, humbling ourselves to our brother, begging his pardon, and making restitution, or offering satisfaction for wrong done in word or deed, according as the nature of the thing is; and that we should do this quickly for two reasons:

_ _ 1. Because, till this be done, we are utterly unfit for communion with God in holy ordinances, Matthew 5:23, Matthew 5:24. The case supposed is, “That thy brother have somewhat against thee,” that thou has injured and offended him, either really or in his apprehension; if thou are the party offended, there needs not this delay; if thou have aught against thy brother, make short work of it; no more is to be done but to forgive him (Mark 11:25), and forgive the injury; but if the quarrel began on thy side, and the fault was either at first or afterwards thine, so that thy brother has a controversy with thee, go and be reconciled to him before thou offer thy gift at the altar, before thou approach solemnly to God in the gospel-services of prayer and praise, hearing the word or the sacraments. Note, (1.) When we are addressing ourselves to any religious exercises, it is good for us to take that occasion of serious reflection and self-examination: there are many things to be remembered, when we bring our gift to the altar, and this among the rest, whether our brother hath aught against us; then, if ever, we are disposed to be serious, and therefore should then call ourselves to an account. (2.) Religious exercises are not acceptable to God, if they are performed when we are in wrath; envy, malice, and uncharitableness, are sins so displeasing to God, that nothing pleases him which comes from a heart wherein they are predominant, 1 Timothy 2:8. Prayers made in wrath are written in gall, Isaiah 1:15; Isaiah 58:4. (3.) Love or charity is so much better than all burnt-offerings and sacrifice, that God will have reconciliation made with an offended brother before the gift be offered; he is content to stay for the gift, rather than have it offered while we are under guilt and engaged in a quarrel. (4.) Though we are unfitted for communion with God, by a continual quarrel with a brother, yet that can be no excuse for the omission or neglect of our duty: “Leave there thy gift before the altar, lest otherwise, when thou has gone away, thou be tempted not to come again.” Many give this as a reason why they do not come to church or to the communion, because they are at variance with some neighbour; and whose fault is that? One sin will never excuse another, but will rather double the guilt. Want of charity cannot justify the want of piety. The difficulty is easily got over; those who have wronged us, we must forgive; and those whom we have wronged, we must make satisfaction to, or at least make a tender of it, and desire a renewal of the friendship, so that if reconciliation be not made, it may not be our fault; and then come, come and welcome, come and offer thy gift, and it shall be accepted. Therefore we must not let the sun go down upon our wrath any day, because we must go to prayer before we go to sleep; much less let the sun rise upon our wrath on a sabbath-day, because it is a day of prayer.

_ _ 2. Because, till this be done, we lie exposed to much danger, Matthew 5:25, Matthew 5:26. It is at our peril if we do not labour after an agreement, and that quickly, upon two accounts:

_ _ (1.) Upon a temporal account. If the offence we have done to our brother, in his body, goods, or reputation, be such as will bear action, in which he may recover considerable damages, it is our wisdom, and it is our duty to our family, to prevent that by a humble submission and a just and peaceable satisfaction; lest otherwise he recover it by law, and put us to the extremity of a prison. In such a case it is better to compound and make the best terms we can, than to stand it out; for it is in vain to contend with the law, and there is danger of our being crushed by it. Many ruin their estates by an obstinate persisting in the offences they have given, which would soon have been pacified by a little yielding at first. Solomon's advice in case of suretyship is, Go, humble thyself, and so secure and deliver thyself, Proverbs 6:1-5. It is good to agree, for the law is costly. Though we must be merciful to those we have advantage against, yet we must be just to those that have advantage against us, as far as we are able. “Agree, and compound with thine adversary quickly, lest he be exasperated by thy stubbornness, and provoked to insist upon the utmost demand, and will not make thee the abatement which at first he would have made.” A prison is an uncomfortable place to those who are brought to it by their own pride and prodigality, their own wilfulness and folly.

_ _ (2.) Upon a spiritual account. “Go, and be reconciled to thy brother, be just to him, be friendly with him, because while the quarrel continues, as thou art unfit to bring thy gift to the altar, unfit to come to the table of the Lord, so thou art unfit to die: if thou persist in this sin, there is danger lest thou be suddenly snatched away by the wrath of God, whose judgment thou canst not escape nor except against; and if that iniquity be laid to thy charge, thou art undone for ever.” Hell is a prison for all that live and die in malice and uncharitableness, for all that are contentious (Romans 2:8), and out of that prison there is no rescue, no redemption, no escape, to eternity.

_ _ This is very applicable to the great business of our reconciliation to God through Christ; Agree with him quickly, whilst thou art in the way. Note, [1.] The great God is an Adversary to all sinners, antidikosa law-adversary; he has a controversy with them, an action against them. [2.] It is our concern to agree with him, to acquaint ourselves with him, that we may be at peace, Job 22:21; 2 Corinthians 5:20. [3.] It is our wisdom to do this quickly, while we are in the way. While we are alive, we are in the way; after death, it will be too late to do it; therefore give not sleep to thine eyes till it be done. [4.] They who continue in a state of enmity to God, are continually exposed to the arrests of his justice, and the most dreadful instances of his wrath. Christ is the Judge, to whom impenitent sinners will be delivered; for all judgment is committed to the Son; he that was rejected as a Saviour, cannot be escaped as a Judge, Revelation 6:16, Revelation 6:17. It is a fearful thing to be thus turned over to the Lord Jesus, when the Lamb shall become the Lion. Angels are the officers to whom Christ will deliver them (Matthew 13:41, Matthew 13:42); devils are so too, having the power of death as executioners to all unbelievers, Hebrews 2:14. Hell is the prison, into which those will be cast that continue in a state of enmity to God, 2 Peter 2:4. [5.] Damned sinners must remain in it to eternity; they shall not depart till they have paid the uttermost farthing, and that will not be to the utmost ages of eternity: divine justice will be for ever in the satisfying, but never satisfied.

John Wesley's Explanatory Notes

Matthew 5:21

Ye have heard — From the scribes reciting the law; Thou shalt do no murder — And they interpreted this, as all the other commandments, barely of the outward act. The judgement — The Jews had in every city a court of twenty — three men, who could sentence a criminal to be strangled. But the sanhedrim only (the great council which sat at Jerusalem, consisting of seventy — two men,) could sentence to the more terrible death of stoning. That was called the judgment, this the council. Exodus 20:13.

Geneva Bible Translation Notes

Matthew 5:21

(5) Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

(5) The true meaning of the first commandment.

Cross-Reference Topical ResearchStrong's Concordance

Matthew 5:27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
2 Samuel 20:18 Then she spake, saying, They were wont to speak in old time, saying, They shall surely ask [counsel] at Abel: and so they ended [the matter].
Job 8:8-10 For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: ... Shall not they teach thee, [and] tell thee, and utter words out of their heart?

by them:
or, to them


Genesis 9:5-6 And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man's brother will I require the life of man. ... Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man.
Exodus 20:13 Thou shalt not kill.
Deuteronomy 5:17 Thou shalt not kill.


Exodus 21:12-14 He that smiteth a man, so that he die, shall be surely put to death. ... But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
Numbers 35:12 And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment.
Numbers 35:16-21 And if he smite him with an instrument of iron, so that he die, he [is] a murderer: the murderer shall surely be put to death. ... Or in enmity smite him with his hand, that he die: he that smote [him] shall surely be put to death; [for] he [is] a murderer: the revenger of blood shall slay the murderer, when he meeteth him.
Numbers 35:30-34 Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person [to cause him] to die. ... Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell among the children of Israel.
Deuteronomy 21:7-9 And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen [it]. ... So shalt thou put away the [guilt of] innocent blood from among you, when thou shalt do [that which is] right in the sight of the LORD.
1 Kings 2:5-6 Moreover thou knowest also what Joab the son of Zeruiah did to me, [and] what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that [was] about his loins, and in his shoes that [were] on his feet. ... Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace.
1 Kings 2:31-32 And the king said unto him, Do as he hath said, and fall upon him, and bury him; that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father. ... And the LORD shall return his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father David not knowing [thereof, to wit], Abner the son of Ner, captain of the host of Israel, and Amasa the son of Jether, captain of the host of Judah.
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Gn 9:5. Ex 20:13; 21:12. Nu 35:12, 16, 30. Dt 5:17; 21:7. 2S 20:18. 1K 2:5, 31. Jb 8:8. Mt 5:27, 33, 43.

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