Matthew 5: 21-22
21 “You have heard that it was said to those [d]of old, ‘You shall not murder, and whoever murders will be in danger of the judgment.’ 22 But I say to you that whoever is angry with his brother [e]without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’[f] shall be in danger of the council. But whoever says, [g]‘You fool!’ shall be in danger of [h]hell fire.
d Matthew 5:21 in ancient times
e Matthew 5:22 NU omits without a cause
f Matthew 5:22 Lit., in Aram., Empty head
g Matthew 5:22 Gr. More
h Matthew 5:22 Gr. Gehenna
Cited
NU-Text These variations from the traditional text generally represent the Alexandrian or Egyptian type of text described previously in "The New Testament Text." They are found in the Critical Text published in the twenty-seventh edition of the Nestle-Aland Greek New Testament (N) and in the United Bible Societies’ fourth edition (U), hence the acronym, "NU-Text."
In other words, in some of the earlier found Alexandrian and Egyptian manuscripts, NU means omits 'without a cause'.
Cited
Angry "without a cause" in Matthew 5:22?
"But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire." (Matthew 5:22, KJV)
The word, "εικη", translated as "without a cause" in the KJV is omitted in modern translations.
The KJV reading is supported by the majority of manuscripts, being found in Aleph (second correction), D, L, W, Theta, 0233, 33, the majority of Byzantine manuscripts and other authorities (Nestle-Aland: Novum Testamentum Graece, 27th ed.). The earliest of these is W from the 4th/5th century. The omission is a minority reading, but is supported by three manuscripts that are earlier than W. These are: P64 (3rd century), Aleph (4th century) and B (4th century). However, the KJV reading is supported by Cyprian and Origen who lived in the 3rd century.
Further from that source:
Origen wrote:
"Let us then see if in this matter, as in others, we can perceive the Saviour mingling the newthings that flow from His own breasts with the wine of the ancients, on the occasion when Mary and Joseph searching found Him in the Temple, sitting in the midst of the doctors, both hearing them and asking them questions, and all ...were astonished at His answers. But perhaps the glory o this figure is fulfilled in the place where, going up into a mountain, He taught the people and said: 'It was said to them of old, "Thou shalt not kill..." But I say to you, whosoever is angry with his brother without reason shall be held guilty'; and, 'It was said to them of old, "Thou shalt not commit adultery." But I say to you, whosoever shall look on a woman to lust after her has already committed adultery with her in his heart." (Homilies on the Song of Songs, Book 1, translated in R P Lawson, Ancient Christian Writers: The Song of Songs, Commentary and Homilies, Issue 26 (New York: Newman Press: 1988)).
KJV Today
Absent the phrase "without a cause" the Lord would be prohibiting all anger towards a brother, which is not biblical. Mark 3:5 describes our Lord being angry, saying, "And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other." As righteous anger is not sin, only anger "without a cause" is sin.
For Balance
I can accept the theological view based on the majority text in regards to Matthew 5: 22 that just anger, at least for a time, does not with certainty lead to hatred and murder in the heart. In the notes, the Orthodoxy text states: 'Jesus forbids sinful anger'. (16). This is 'anger, or righteous indignation that is not sinful.' (16). In contrast, sinful anger is associated with murder. (16).
Courson, in his commentary asks: 'Is anger ever right? Yes. (28). But it should be short term, as in to be angry and yet not sin. (Ephesians 4: 26). (28). It is not my theological leaning that the minority texts and manuscripts that omit 'without a cause' are implying or indicating a different theology here than the majority text and manuscripts. Agreeing with Courson, even just anger, if allowed to fester and continue can lead to murderous anger, if unchecked long enough, although again this is not with certainty, going to occur, as righteous anger may only exist. However, in context the anger described by Jesus Christ is murderous. As murderous anger, it does not necessarily need the objection of without cause in verse 21, because righteous anger is not mentioned in context of verse 21.
According to R.T France, this is the type of anger not measurable in a human court (119), those who have murder in the heart 'are no less culpable in the sight of God'. (119). The human heart is not measurable I agree, but it does not mean it is not detectable for any motives, humanly, whatsoever. But, ultimate judgement is up to God, in the Church, 2 Corinthians 5: 10 and humanity, perhaps the unregenerate only, in Revelation 20.
Mounce explains that the Great White Throne judgment of Revelation 20 is not an arbitrary judgment of God but is based on the works of each person. Mounce (1990: 365-366). It is sign of the ultimate justice of God for all persons. Note this does not work against the atoning and resurrection work of Christ for salvation, rather Mounce is noting that those judged at Revelation 20 are judged for works. This leads some scholars to reason this is a judgment for those outside of Christ, in contrast to 2 Corinthians 5: 10. However, Mounce leans to Revelation 20 being a general judgment of all.
eikh: Manuscripts for Matthew 5: 22
Stephens 1550 Textus Receptus: eikh yes
Scrivener 1894 Textus Receptus: eikh yes
Byzantine Majority: eikh yes
Alexandrian eikh no
Hort and Westcott: eikh no
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Based on both majority and minority manuscript (s) readings documented and discussed, I reason there is a consistent theology where Jesus Christ condemns murder in the heart, connecting it to the sin of murder.
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COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.
FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans.
MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.
ORIGEN (238-244) (1988), 'Homilies on the Song of Songs, Book 1', translated in R P Lawson, Ancient Christian Writers: The Song of Songs, Commentary and Homilies, Issue 26 (New York: Newman Press: 1988)
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.
