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Ye have heard, etc. The people generally were acquainted with the Law chiefly through the teaching of the scribes; but the scribes so mixed the traditions of the elders with the Word of inspiration, that it was needful that the Source of inspiration should speak again. "I say unto you."

I. HERE CHRIST OPENS THE SPIRITUALITY OF THE LAW.

1. He does not release us from the letter.

(1) The precept against murder was "of old time." It originated in the judgment of God upon the first murderer. It took more definite shape as one of the Noachian precepts (Genesis 9:5, 6). It reappeared as the sixth commandment in the Decalogue (Exodus 20:13).

(2) This Law has never been repealed. For suppose, as some contend, that the Decalogue was repealed along with the Levitical ordinances, it would still bind as a patriarchal institution. The reason of its enactment as a Noachian precept still holds, viz. "For in the image of God made he man."

(3) Anyhow, it is here reimposed by the Lawgiver himself (cf. Isaiah 2:3; Luke 24:47; James 2:8-13). Moses the "servant" yields to Christ the "Son" (Hebrews 3:5, 6). "I say unto you" significantly contrasts with the impersonal "It was said." We are "under the Law to Christ."

2. He enjoins the Law is its spirit.

(1) The spirit of the old Law was ever in it (Romans 7:7; Romans 13:9, 10). But the traditions of the elders explained this away. Law is made void when its spirit is lost (Mark 7:13).

(2) Anger is murder in the heart. The angry heart is as much in danger of the judgment of God as the murderous hand is of the municipal court (cf. 1 John 3:15). The murderer in the heart is a malignant anger.

(3) There is a generous anger of grief. This is a holy passion. It is a passion against sin. Our Lord himself felt it (Mark 3:5).

(4) There is a murder in the tongue. The "raca" is the expression of a malignant heart. Such was the bitter sarcasm of Michal (see 2 Samuel 6:20). So likewise is the angry condemnation of the expression, "Thou fool!"

3. He arms the Law with formidable sanctions.

(1) Here is no weakening of the ancient sanctions. The "judgment," or senate of twenty-three persons, is referred to, whose death-punishment was by the towel and sword. The "council," the Sanhedrin, or national court of seventy-two judges, is also referred to, whose death-punishment was by the still more shocking mode of stoning.

(2) But here is mention also of the "much sorer punishment." Neither the municipal nor the national court of Israel could deal with the murderer in the heart. Yet is there a judgment and a council before which this criminal shall stand.

(3) The doom of the transgressor of the spirit of the Law is the fire of Gehenna (see Isaiah 30:33; Jeremiah 7:31, 32). The venom of sin lies in its spirit. The heart is the character.

II. BUT HIS SYSTEM AFFORDS SPACE FOR REPENTANCE.

1. There is the altar for the gift.

(1) The allusion here is to the altar of the ceremonial Law. Such an altar was that upon which the first family offered their gifts (cf. Genesis 4:3-5; Hebrews 11:4). Such that upon which the Israelite presented his offerings.

(2) Upon the great altar of Calvary God's great Gift, his Son, was offered for us. This was to the end that we may offer the same great Gift to God by faith. This is the best we can possibly offer. It is evermore acceptable.

(3) But with this infinite burnt offering and sin sacrifice we must also offer ourselves (see Romans 12:1). Personal sacrifice includes personal possessions and resources.

2. The offerer must be repentant.

(1) Reconciled to his injured brother. Injured through the murderous temper. Through the murderous speech. Reconciled by confession of the fault. By seeking his forgiveness.

(2) Reconciled to those who have injured him. God, in commanding us to love our enemies, forbids our hating even with cause for hatred. Resentful feeling must be banished.

(3) "Leave there thy gift." Do not expect mercy from God until the reconciliation with men be sought. Leave it there as a pledge. The delay necessary to the reconciliation must not become the occasion for relinquishing the suit. Leave it there, sacred as it is, for the necessity of reconciliation is urgent.

(4) "Then come," etc. Come with confidence. Christ will be accepted for your justification. You will be accepted for Christ's sake, in adoption.

III. HE WARNS THE SINNER AGAINST PROCRASTINATION.

1. By the uncertainty of life. "Agree with thine adversary quickly," for life is uncertain.

2. By the transiency of opportunity.

(1) The great opportunity is passing away. "Whilst thou art in the way with him," viz. to the judgment or council, for the plaintiff apprehended the defendant.

(2) So are the minor opportunities of incident transient.

3. By the certainty of judgment.

(1) Every one we have injured is an adversary to us before God (cf. Deuteronomy 24:14, 15; James 5:4, 5).

(2) The implacable heart is before God an adversary to him that nourishes it.

(3) The adversary brings the sinner to the bar. Our Judge surveys motives. He weighs evidence truly. His justice cannot be evaded.

4. By the severity of retribution.

(1) The judge delivers the culprit to the officer. As holy angels are the convoy to the spirits of the just, so are fallen angels the officers of doom to the condemned.

(2) The officer commits the criminal to the prison (see Matthew 25:41; Jude 1:6; Revelation 20:15).

(3) The punishment is crushing. The endurance of Gehenna fire until the uttermost farthing is paid. When can a bankrupt pay all? "It' we pay no share of our debt of obedience here, while in the way of probation, how can we do so when our evils are confirmed by continual impenitence, and the life of them is become the very principle of our existence?" (Bruce). - J.A.M.

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KJV: 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:

WEB: "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.'