II.  We have an illustrative example in the case of the old commandment against murder.  This part of the passage falls into three divisions—­each occupying two verses.  First we have the deepening and expansion of the commandment.  This part begins with the royal style again.  ‘What was said to them of old’ is left in its full authority.  ‘But I say unto you’ represents Jesus as possessing co-ordinate authority with that law, of which the speaker is unnamed, perhaps because the same Word of God which now spoke in Him had spoken it.  We need but refer here to the Jewish courts and Sanhedrim, and to that valley of Hinnom, where the offal of Jerusalem and the corpses of criminals were burned, nor need we discuss the precise force of ‘Raca’ and ‘thou fool.’  The main points to be observed are, the distinct extension of the conception of ‘killing’ to embrace malevolent anger, whether it find vent or is kept close in the heart; the clear recognition that, whilst the emotion which is the source of the overt act is of the same nature as the act, and that therefore he who ’hateth his brother is a murderer,’ there are degrees in criminality, according as the anger remains unexpressed, or finds utterance in more or less bitter and contemptuous language; that consequently there are degrees in the severity of the punishment which is administered by no earthly tribunal; and that, finally, this stern sentence has hidden in it the possibility of forgiveness, inasmuch as the consequence of the sin is liability to punishment, but not necessarily suffering of it.  The old law had no such mitigation of its sentence.

Verses 23, 24.  The second part of this illustrative example intensifies the command by putting obedience to it before acts of external worship.  The language is vividly picturesque.  We see a worshipper standing at the very altar while the priest is offering his sacrifice.  In that sacred moment, while he is confessing his sins, a flash across his memory shows him a brother offended,—­rightly or wrongly it matters not.  The solemn sacrifice is to pause while he seeks the offended one, and, whatever the other man’s reception of his advances may be, he cleanses his own bosom of its perilous stuff; then he may come back and go on with the interrupted worship.  Nothing could put in a clearer light the prime importance of the command than this setting aside of sacred religious acts for its sake.  ‘Obedience is better than sacrifice.’  And the little word ‘therefore,’ at the beginning of verse 23, points to the terrible penalties as the reason for this urgency.  If such destruction may light on the angry man, nothing should come between him and the conquest of his anger.  Such self-conquest, which will often seem like degradation, is more acceptable service to the King, and truer worship, than all words or ceremonial acts.  Deep truths as to the relations between worship, strictly so called, and life, lie in these words, which may well be taken to heart by those whose altar is Calvary, and their gift the thank-offering of themselves.