Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/61

Rh 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 εἰκῆ, which signifies, sine causâ, 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 Cor. 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 towards it: Cain's killing his brother began in anger; he is a murderer in the account of God, who knows his heart, whence murders proceed, ch. 15. 19.

2. He tells them, that giving 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, (Prov. 21. 24.) which tramples upon our brother—disdains ''to set him even with the dogs of our flock. This people which knows 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 wound suddenly, (Ps. 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 will certainly be reckoned for; he that is angry with his 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 was it 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 all 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, v. 23, 24. The case supposed is, "That thy brother have somewhat against thee, that thou hast injured and offended him, either really, or in his apprehension: if thou art 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 afterward 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 Tim. 2. 8. Prayers made in wrath are written in gall, Isa. 1. 15.—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 art 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,