The Jews at the time of Christ thought that they were all right provided that they did not commit a crime, in which case they would have to face an earthly court. This meant, in the case of murder, being put to death. But Jesus tells them that they deserve such a punishment for hatred alone, if it leads to unjustified anger.
He said: 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 judgement: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgement: 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 Gehenna. (Matt 5:21,22) The judgement, the council, and Gehenna were three means of executing a criminal by increasingly worse means. The judgement executed by beheading, the council by stoning, and Gehenna was where the worst offenders were burned after death.
Jesus is saying that certain types of anger deserve such punishment, as he relates it to three sins of increasing severity: anger without sufficient cause; saying Raca or worthless fellow; and saying, Thou fool, meaning vile person not to be loved. But whay types of anger is Jesus refering to? What would be most likely to elicit God's wrath? Jesus tells us in Mark 9 and Matthew 18 that offending or stumbling a child, or we can take it, any believer, if deliberate, leads to a judgement worse than death. So if the anger and ridicule by wicked men, and designed is to overthrow the righteousness, these wicked men are in danger of hell fire.
But in the church, between believers, anger is not so motivated. And even much persecution is not so motivated, for which cause Jesus prays for them: Father forgive them, for they know not what they do. Paul says in malice be a children who soon forget their grievances. But those who persist with anger and temper, show their lack of spiritual life. To them John says: Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. (1 John 3:15) There is a high standard for admission to heaven. But these who fail because of petty spite, do not face some terrible punishment. They simply lose their reward.
Mockery is condemned in both the Old and New Testaments. David was the subject of mockery, saying: With hypocritical mockers in feasts, they gnashed upon me with their teeth. (Psalm 35:16) And Paul writes: Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither . . . nor revilers . . . shall inherit the kingdom of God. (1 Cor 6:9,10)
Anger is just an emotion, which in its place serves a useful purpose; children learn obedience if their mother is sometimes cross with them. But anger that is unchecked in placement or severity can be very harmful. For which cause Paul writes: Be ye angry, and sin not: let not the sun go down upon your wrath. (Eph 4:26)
Even when we are badly treated, we are not to hate our enemies. What we are to do is to seek to correct them by rebuke. God said to Moses: Thou shalt not hate thy brother in thy heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself. (Lev 19:17,18) The rebuke, if accepted, frees our brother from sin, and this is an act of love. But unlawful retaliation, whether verbal or physical, simply engenders more hatred in our brother’s heart.
This is the principle behind Jesus saying: Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also. (Matt 5:38,39) Jesus is not cancelling the Old Testament law, An eye for an eye just as He did not cancel the law against murder when He said: Ye have heard that it was said . . . Thou shalt not kill . . . But I say unto you. Rather Jesus was giving further detail on what the commandment means and does not mean.
The Jews thought that the law, An eye for an eye, meant that retaliation was justified for any grievance. For example, if someone insulted you, you could insult them. But Jesus is saying that in minor matters (99% of the time) it is better not to retaliate at all. If someone slaps you on the face, an offence far less serious than knocking out an eye or tooth, the Christian is simply to bear it.
(Of course if someone does us a more serious injury, the law is available, but not to do the offender more harm than he has done, or conflicts escalate. It is not lack of love to seek justice, just as it is not lack of love to rebuke, as these may correct the offender.)
It was written of Christ: Who, when he was reviled, reviled not again. (1 Peter 2:23) Jesus taught: That ye resist not evil, meaning resistance by evil means. Paul wrote: Recompense no man evil for evil. (Rom 12:17) There is also another principle involved, and that is, that some crimes are so grievous that it is not lawful for man to sufficiently punish, but this must be left to the angels. Man also sometimes does not know the difference between a man who is evil, and someone who is misguided.
It was in the context of love that Jesus made these pronouncements, saying: Love your enemies. (Matt 5:44) The Old Testament law taught the same, saying: If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. (Exod 23:4,5)
But even of a man too evil to love, Solomon wrote: If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: For thou shalt heap coals of fire upon his head, and the Lord shall reward thee. (Prov 25:21,22) So although some enemies deserve to be punished more than an eye for an eye, or whatever the law of the land prescribes, we must limit the revenge to what the law of the land prescribes, and let God take vengeance for the rest. He has said: To me belongeth vengeance. (Deut 32:35) But don't think this of everyone that you cannot get along with.
Loving one’s enemies is a sign of perfection, to which Jesus says, we should all aspire. But to obtain grace to be perfect, it is necessary to make an effort, to serve by love all God’s people, by speaking kindly words.
It is written of the virtuous woman: She openeth her mouth with wisdom; and in her tongue is the law of kindness. (Prov 31:26) This she does, not only for her particular friends, but to all souls in need, especially Christians.
There will always be those in the church in need of help and re-assurance. Thus Paul writes: comfort the feebleminded, support the weak. (1 Thess 5:14) There will also always be those in the church in need of friendship. For which cause our Lord says: when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. (Luke 14:13,14) (Not that there is any thing wrong with inviting our particular friends for a feast at other times.) It is written: Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction. (James 1:27)
There are also others with particular needs, to whom we must respond. Jesus said: Come ye blessed of my Father, inherit the kingdom prepared for you . . . For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me . . . Verily, I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. (Matt 25:34-40) Christ’s brethren are Christians, and often have special needs for reasons such as persecution. And they are worthy of such help because of their goodness. There is a special reward for helping them.
Although we are to pay special regard to the needs of our brethren in the church, like as to the needs of our own family, we should also not neglect treating the heathen as our neighbour as the need arises. Paul writes: As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. (Gal 6:10)