The Orthodox Study Bible: Matthew 5: 21-22-Non-exhaustive on murder in the heart

The Orthodox Study Bible: Matthew 5: 21-22-Non-exhaustive on murder in the heart

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

Preface

My review, as a biblical Christian of the Reformed tradition, of this fine academic source, continues. This Orthodox source uses the New King James Version (NKJV). In this entry, I will take a non-exhaustive look at this text's approach to Mathew 5: 21-22.

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

Laridian Bible Software

Laridian, Inc. 1000 Creekbend Ct Marion, IA 52302

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'.

KJV Today 

March 31, 2022 by Kane Dane, 2025 KJV Today, King James Version Bible

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 applied 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

Greek New Testament.com 

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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Theology

Based on both majority and minority manuscript (s) readings, with Matthew 5: 21-22, 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. If anger remains within the mind of a person, to avoid sin, it must be a just anger. Theologically, it should not have any murderous leanings. In other words, murder would not be an actual consideration if circumstances allowed for it.

My Reformed theology includes the idea that even within regeneration and continued sanctification, human thoughts are always tainted. The mind and body together as a unity, are only fully sanctified from sin at the resurrection. John Calvin makes the point in the Bondage and Liberation of the Will that purity is spoiled by a tiny blemish and implies that sin is included in every good work (in this present realm). Calvin (1543)(1996: 27). If this is indeed the case, even 'just anger', 'anger with a just cause', is still tainted by sin, even if not murderous thoughts. I reason that any type of anger should be prayerfully prayed against by the person experiencing it. Anger, theoretically, at least, can lead to negativity with other people. This negativity, in my mind, should generally be confined to prayer with God. It is better to approach other people as not angry.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College. 

CALVIN, JOHN (1540)(1973) Romans and Thessalonians, Translated by Ross Mackenzie, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

CALVIN, JOHN (1550)(1978) Concerning Scandals, Translated by John W. Fraser, Grand Rapids, William B. Eerdmans Publishing Company.

CALVIN, JOHN (1552)(1995) Acts, Translated by Watermark, Nottingham, Crossway Books.

CALVIN, JOHN (1553)(1952) Job, Translated by Leroy Nixon, Grand Rapids, Baker Book House. 

CALVIN, JOHN (1554)(1965) Genesis, Translated by John King, Edinburgh, The Banner of Truth Trust.

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.

This article revised on Blogger, 20251018, for an entry on academia,edu

A rational, moderate response was required

20250804 

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Zoom & PhD discussion

Chuck's new specially designed shades to his prevent his
red dome from exploding? 

During our Zoom meeting Sunday evening, July 12, 2020, one of the subjects that arose was Reformed theology within the evangelical church. Briefly and very non-exhaustively, from my final PhD revisions, is some biblical work in regards to the New Testament concept of predestination.

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter

In my mind, the concept of compatibilism, although the term is not used,[1] is implied in Scripture. The subject of predestination for salvation, for example, is a complex theological discussion and could be a topic for a Biblical Greek thesis.[2]  However, within Ephesians 1,[3] ‘predestined’ which is προορίσας[4] within Ephesians 1: 5,[5] and in the context is ‘predestined us to adoption as sons through Jesus Christ’[6]  and προορισθέντες[7] at Ephesians 1: 11, as  in ‘we have obtained an inheritance, having been predestined according to his purpose’[8] appear to support Reformed compatibilist notions. Strong defines proorizw[9] which is the root word connected to the forms of the word in Ephesians 1, as to limit in advance in figurative terms,[10] and to predetermine, determine before, ordain, and predestinate.[11]  Bauer defines the root word as meaning to decide before hand, predestine of God and applies this definition to Ephesians 1: 5 and 11.[12]  Minimally, there appears reasonable textual support from this verse[13] that could support a Reformed compatibilistic perspective on how God chooses persons for his ultimate culminated Kingdom. 

There are incompatibilist, evangelical counters to the Reformed view.[14]  Ephesians scholar Francis Foulkes (1989) explains that predestination is not in opposition to human free will.[15]  The gospel of grace was offered to all persons,[16] and those persons that accepted the message were elected.[17]  Foulkes insists that the human faith required rests totally on God and not in self.[18]  Foulkes then shifts the issue to the idea that election is not simply salvation, but also holiness of life.[19]  He defines predestined as ‘marked beforehand.’[20]  It is understood as a divine, eternal plan.[21]  Foulkes presentation is commendable and reasonable and although his definition is similar to that of Strong[22] and Bauer,[23] he appears to downplay a deterministic aspect of the word.[24]  I do not agree, but inevitably, even with the use of linguistic sources there is room for debate and I lean toward a compatibilistic understanding based on Ephesians 1.[25] 

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[1] The term being a modern philosophical one.

[2] This is not a Biblical Studies PhD and I was therefore advised to limit my Biblical work within this thesis, but I seek accuracy in my Biblical interpretations.

[3] A key Chapter for Reformed views on compatibilism.

[4] The Greek New Testament (1993: 654).

[5] The Greek New Testament (1993: 654). 

[6] The New American Standard Version Bible (1984: 1322).

[7] The Greek New Testament (1993: 655).

[8] The New American Standard Version Bible (1984: 1322).

[9] Strong (1890)(1986: 81).

[10] Strong (1890)(1986: 81).

[11] Strong (1890)(1986: 81).

[12] Bauer (1979: 709).

[13] I realize many other verses could be examined concerning this subject.  I provide Ephesians 1 as a prime Reformed example within a limited space allotted for this topic.

[14] Foulkes (1989: 55).

[15] Foulkes (1989: 55).

[16] Foulkes (1989: 55).  Browning (1997: 301).

[17] Foulkes (1989: 55).  Browning writes that the New Testament does not state that those that reject this offer are damned to hell.  Browning (1997: 301).

[18] Foulkes (1989: 55).  Frankly, Foulkes does not explain how this works within his incompatibilistic system.

[19] Foulkes (1989: 55).  I can agree that God does work out holiness in his people.

[20] Foulkes (1989: 56). 

[21] Foulkes (1989: 56). 

[22] Strong (1890)(1986: 81).

[23] Bauer (1979: 709).

[24] Foulkes (1989: 55-56). 

[25] I can still consider incompatibilistic notions and other perspectives, when needed.

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BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

BROWNING, W.R.F. (1997) Dictionary of the Bible, Oxford, Oxford University Press.

FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.

FOULKES, FRANCIS (1989) Ephesians, Grand Rapids, Inter-Varsity Press.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.

THE GREEK NEW TESTAMENT (1993) Stuttgart, United Bible Societies.

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Was 'The Rage' counting his millions?

Another Zoom, virtual background distortion or my reaction to radiation from Chuck's red dome?

Perhaps the best reaction of the night arose from shared thoughts of Charles Nelson Chuckles as a 'world dictator' with the Red Dome or Red Skull society or like. Even the Norwegian Benny Hill was thinking 'That is nuts!, we could get away with everything!' What would one of Chuck's punishments be...a Dairy Queen banishment?

Related archived article 

Tuesday, September 14, 2010 Predestined (PhD)

Dell Intel Core 2 Duo: 2006-My new computer

My 'new' 2006 XP computer for older games. 

$110.00