Jesus Equating Lust and Anger With Adultery and Murder

Jesus' Teaching on Lust, Anger, Adultery, and Murder

In the Sermon on the Mount, Jesus equates lust and anger with adultery and murder, respectively, emphasizing the internal disposition behind external actions (Matthew 5:21-22, 27-28) ^[10]. This teaching is rooted in the biblical understanding that sin originates in the heart. James 1:15 explains that "lust, when it has conceived, bears sin; and the sin, when it is full grown, produces death" ^[1]. Similarly, the prophets Ezekiel and Hosea link adultery with bloodshed, illustrating the interconnectedness of moral failings ^{[2, 3]}.

Jesus' statement that "whoever looks at a woman to lust after her has already committed adultery with her in his heart" (Matthew 5:28) underscores the idea that the internal act of lust is equivalent to the external act of adultery. This perspective is echoed in the writings of the early Church Fathers, such as Tertullian, who notes that Jesus' teachings emphasize personal responsibility for keeping God's commandments ^[15].

The connection between anger and murder is similarly rooted in the understanding that anger can lead to violent actions. The biblical text warns against unchecked anger, describing it as a "work of the flesh" alongside other vices like strife and envy (Galatians 5:20) ^{[6, 7]}. John Chrysostom interprets Jesus' teaching as highlighting the root causes of sinful actions, arguing that anger is the root of murder, just as inquisitive gazing is the root of adultery ^[9].

The Reformed tradition, as represented by John Calvin, understands Jesus' teachings on lust and anger as emphasizing the need for inner righteousness, beyond mere external compliance with the law. Calvin argues that true obedience involves curbing the lusts of the flesh and avoiding anger, which are seen as precursors to more overt sins ^{[8, 14]}.

The Catholic tradition, as exemplified by Thomas Aquinas, provides a nuanced understanding of anger and lust as passions that can be managed and directed towards virtuous ends. Aquinas discusses the complexity of anger, noting that it is a passion that can be both sinful and righteous, depending on its object and motivation ^{[11, 12]}.

The biblical and patristic sources collectively emphasize that Jesus' teachings on lust, anger, adultery, and murder are not merely about external actions but about the internal dispositions that lead to those actions. This understanding underscores the importance of cultivating inner righteousness and managing one's passions in accordance with God's will.

The early Christian writers and theologians across various traditions have grappled with the implications of Jesus' teachings, highlighting the ongoing relevance of his message for Christian ethics and spirituality. As Charles Hodge notes, the sixth commandment, as expounded by Jesus, forbids malice in all its degrees and manifestations, emphasizing the distinction between allowable anger and sinful malice ^[13].

The biblical warnings against adultery and murder, and Jesus' expansion of these commandments to include lust and anger, serve as a call to holiness and a reminder of the interconnectedness of moral failings. Ezekiel's prophecies against Israel's idolatry and bloodshed illustrate the severe consequences of such sins, underscoring the importance of personal and communal righteousness ^{[4, 5]}.

Sources

James “Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, produces death. -- James 1:15”
Ezekiel “For they have committed adultery, and blood is in their hands; and with their idols have they committed adultery; and they have also caused their sons, whom they bore to me, to pass through the fire to them to be devoured. -- Ezekiel 23:37”
Hosea “Hosea 4:2 (LITV) — Swearing, and lying, and killing, and stealing, and the committing of adultery increase. And blood touches against blood.”
Ezekiel “Ezekiel 16:38 (LITV) — And I will judge you with judgments of adulteresses, and with shedders of blood. And I will give you blood of fury and jealousy.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Lust — Sinful longing; the inward sin which leads to the falling away from God (Rom. 1:21). "Lust, the origin of sin, has its place in the heart, not of necessity, but because it is the centre of all moral forces and impulses and of spiritual activity." In Mark 4:19 "lusts" are objects of desire.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Strife — Christ, an example of avoiding -- Isa 42:2; Mt 12:15-19; Lu 9:52-56; 1Pe 2:23. Forbidden -- Pr 3:30; 25:8. A work of the flesh -- Ga 5:20. An evidence of a carnal spirit -- 1Co 3:3. Existed in the church -- 1Co 1:11. Excited by Hatred. -- Pr 10:12. Pride. -- Pr 13:10; 28:25. Wrath. -- Pr 15:18; 30:33. Frowardness. -- Pr 16:28. A contentious disposition. -- Pr 26:21. Tale-bearing. -- Pr 26:20. Drunkenness. -- Pr 23:29,30. Lusts. -- Jas 4:1. Curious questions. -- 1Ti 6:4; 2Ti 2:23. Scorning. -- Pr 22:10. Difficulty of stopping, a reason for avoiding it -- Pr 1”
Torrey's Topical Textbook “Torrey's Topical Textbook: Anger — Forbidden -- Ec 7:9; Mt 5:22; Ro 12:19. A work of the flesh -- Ga 5:20. A characteristic of fools -- Pr 12:16; 14:29; 27:3; Ec 7:9. Connected with Pride. -- Pr 21:24. Cruelty. -- Ge 49:7; Pr 27:3,4. Clamour and evil-speaking. -- Eph 4:31. Malice and blasphemy. -- Col 3:8. Strife and contention. -- Pr 21:19; 29:22; 30:33. Brings its own punishment -- Job 5:2; Pr 19:19; 25:28. Grievous words stir up -- Jdj 12:4; 2Sa 19:43; Pr 15:1. Should not betray us into sin -- Ps 37:8; Eph 4:26. In prayer be free from -- 1Ti 2:8. May be averted by wisdom -- Pr 29:8. Meeknes”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: of God are restored to a state of innocence, and, therefore, need give themselves no anxiety about curbing the lust of the flesh; that they have the Spirit for their guide, and under his agency never err. 313 313 See Calvin, adv. Libertinos, cap. 18. It would be incredible that the human mind could proceed to such insanity, did they not openly and exultingly give utterance to their dogma. It is indeed monstrous, and yet it is just, that those who have resolved to turn the word of God into a lie, should thus be punished for their bl”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: the admonition, Thou shalt not commit adultery? Who would discourse about the fruits of wickedness with him who had plucked up the root itself? for anger is the root of murder, and of adultery the inquisitive gazing into faces. Hence he says, “If ye are led by the Spirit, ye are not under the Law;” wherein he appears to me to have pronounced a high and striking eulogy of the Law, if, at least, the Law stood, according to its power, in the place of the Spirit before the Spirit’s coming upon us. But we are not on that account oblig”
Matthew (Protestant academic) “Tyndale House on Matthew 5:21: 5:21-47 You have heard. . . . But I say: Jesus contrasts his own teaching to six misinterpretations of the law. Each antithesis provides an example of the surpassing righteousness of Jesus. Jesus reveals the will of God as it contrasts with traditions. 5:21 our ancestors were told: The expression refers to the traditional interpretation of the teachers of religious law and Pharisees. Though their traditions prohibited murder, they did not prohibit hatred. The surpassing righteousness of Jesus demands reconciliation (5:23-24); merely refraining from committing mur”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), How the Passions Differ from One Another, Art. 3: Article: Whether any passion of the soul has no contrariety? I answer that, The passion of anger is peculiar in this, that it cannot have a contrary, either according to approach and withdrawal, or according to the contrariety of good and evil. For anger is caused by a difficult evil already present: and when such an evil is present, the appetite must needs either succumb, so that it does not go beyond the limits of "sadness," which is a concupiscible passion; or else it”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Defects of Soul Assumed by Christ, Art. 9: Article: Whether there was anger in Christ? I answer that, As was said in the FS, Question [46], Article [3], ad 3, and SS, Question [158], Article [2], ad 3, anger is an effect of sorrow. or when sorrow is inflicted upon someone, there arises within him a desire of the sensitive appetite to repel this injury brought upon himself or others. Hence anger is a passion composed of sorrow and the desire of revenge. Now it was said (Article [6]) that sorrow could be in Christ. As to the desire of r”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 48: § 10. The Sixth Commandment. Its Design. This commandment, as expounded by our Lord ( Matt. v. 21, 22 ), forbids malice in all its degrees and in all its manifestations. The Bible recognizes the distinction between anger and malice. The former is on due occasion allowable; the other is in its nature, and therefore always, evil. The one is a natural or constitutional emotion arising out of the experience or perception of wrong, and includes not only disapprobation but also indignation, and a desire in some way to redress or punish the wron”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: doing in the sight of God. Hearing the commandments, “Thou shalt not kill,” “Thou shalt not commit adultery,” “Thou shalt not steal,” they do not unsheathe their sword for slaughter, nor defile their bodies with harlots, nor put forth their hands to other men’s goods. So far well; but with their whole soul they breathe out slaughter, boil with lust, cast a greedy eye at their neighbour’s property, and in wish devour it. Here the principal thing which the Law requires is wanting. Whence then, this gross stupidity, but just because t”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE GREEK.: woman to lust after her, hath already committed adultery with her in his heart;"[2] and by any other commandment which He gives, declares that it lies with ourselves to keep what is enjoined, and that we shall reasonably[4] be liable to condemnation if we transgress. And therefore He says in addition: "He that heareth My words, and doeth them, shall be likened to a prudent man, who built his house upon a rock," etc., etc.; "while he that heareth them, but doeth them not, is like a foolish man, who built his house up”

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