Matthew 5 23 37 commentary

MATTHEW 5 23-37 COMME TARY
EDITED BY GLENN PEASE
23 “Therefore, if you are offering your gift at the
altar and there remember that your brother or
sister has something against you,
BAR ES, "Therefore, if thou bring thy gift to the altar ... - The Pharisees were
intent only on the external act in worship. They looked not at all to the internal state of
the mind. If a man conformed to the external rites of religion, however much envy, and
malice, and secret hatred he might have, they thought he was doing well. Our Saviour
taught a different doctrine. It was of more consequence to have the heart right than to
perform the outward act. If, therefore, says he, a man has gone so far as to bring his gift
to the very altar, and should remember that anyone had anything against him, it was his
duty there to leave his offering and go and be reconciled. While a difference of this
nature existed, his offering could not be acceptable. He was not to wait until the
offended brother should come to him; he was to go and seek him out, and be reconciled.
So now the worship of God will not be acceptable, however well performed externally,
until we are at peace with those that we have injured. “To obey is better than sacrifice,”
1Sa_15:22. He that comes to worship his Maker filled with malice, and hatred, and envy,
and at war with his brethren, is a hypocritical worshipper, and must meet with God’s
displeasure. God is not deceived, and he will not be mocked.
Thy gift - Thy sacrifice. What thou art about to devote to God as an offering.
To the altar - The altar was situated in front of the temple, and was the place on
which sacrifices were made. See the notes on plan, Mat_21:12. To bring a gift to the altar
was expressive of worshipping God, for this was the way in which he was formerly
worshipped.
Thy brother - Any man, especially any fellow-worshipper. Anyone of the same
religious society.
Hath aught - Is offended, or thinks he has been injured by you in any manner.
First be reconciled - This means to settle the difficulty; to make proper
acknowledgment or satisfaction for the injury. If you have wronged him, make
restitution. If you owe him a debt which ought to be paid, pay it. If you have injured his
character, confess it and seek pardon. If he is under an erroneous impression, if your
conduct has been such as to lead him to suspect that you have injured him, make an
explanation. Do all in your power; and all you ought to do, to have the matter settled.
From this we learn:
1. That, in order to worship God acceptably, we must do justice to our fellow-men.
2. Our worship will not be acceptable unless we do all we can to live peaceably with
others.
3. It is our duty to seek reconciliation with others when we have injured them.
4. This should be done before we attempt to worship God.

5. This is often the reason why God does not accept our offerings, and we go empty
away from our devotions. We do not do what we ought to others; we cherish
improper feelings or refuse to make proper acknowledgments, and God will not
accept such attempts to worship him.
CLARKE, "Therefore if thou bring thy gift - Evil must be nipped in the bud. An
unkind thought of another may be the foundation of that which leads to actual murder.
A Christian, properly speaking, cannot be an enemy to any man; nor is he to consider
any man his enemy, without the fullest evidence: for surmises to the prejudice of another
can never rest in the bosom of him who has the love of God in his heart, for to him all
men are brethren. He sees all men as children of God, and members of Christ, or at least
capable of becoming such. If a tender forgiving spirit was required, even in a Jew, when
he approached God’s altar with a bullock or a lamb, how much more necessary is this in
a man who professes to be a follower of the Lamb of God; especially when he receives the
symbols of that Sacrifice which was offered for the life of the world, in what is commonly
called the sacrament of the Lord’s supper!
GILL, "Therefore, if thou bring thy gift to the altar,.... The Jews obliged such
who had done any damage to their neighbours, by stealing from them, to make
satisfaction before they brought their offering; concerning which they say (c),
"he that brings what he has stolen, before he brings his trespass offering, is right; he that
brings his trespass offering, before he brings that which he has stolen, is not right.''
Again (d),
"they do not bring the trespass offering before the sum of what is stolen is returned,
either to the owners, or to the priests.''
Some have thought Christ refers to this; only what they restrained to pecuniary
damages, he extends to all sorts of offences. But not a trespass offering, but a freewill
offering, seems to be designed by "the gift": which, when a man either intended to bring,
or was going to bring, or had already brought, as a voluntary sacrifice to be offered unto
God; and it came into his mind, that he had offended any man by showing any undue
passion, or by any reproachful words, then he was to do what is advised in the following
verse: "and there", whilst going, or when at the altar,
rememberest that thy brother hath ought against thee: hath anything to charge
thee with; any just ground of complaint against thee; if thou hast done him any injury, or
given him any offence: particularly, if he had at any time said Raca to him, or called him
"fool" for those words have reference to what goes before, and are a corollary, or
conclusion from them, as appears from the causal particle "therefore".
HE RY, "Because, till this be done, we are utterly unfit for communion with God in
holy ordinances, Mat_5:23, Mat_5:24. The case supposed is, “That thy brother have
somewhat against thee,” that thou has injured and offended him, either really or in his
apprehension; if thou are 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 (Mar_11:25), and forgive the injury; but if the quarrel began on thy side, and the
fault was either at first or afterwards 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, 1Ti_2:8. Prayers
made in wrath are written in gall, Isa_1:15; Isa_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.
JAMISO , "Therefore — to apply the foregoing, and show its paramount
importance.
if thou bring thy gift to the altar, and there rememberest that thy brother
hath aught — of just complaint “against thee.”
TRAPP, "VER 23. Therefore if thou bring thy gift to the altar] To anger our
Saviour here opposeth charity, which suffereth long and is kind. Charity envieth
not, nor is rash, &c.; but beareth all things, believeth all things, hopeth all things,
endureth all things. Strangers we must love as ourselves, Luke 10:27-28; but
brethren, as Christ loved us, with a preventing constant love, John 15:15,
notwithstanding provocations to the contrary.
That thy brother hath aught against thee] As justly offended by thee: see the like
phrase, Luke 7:39; Revelation 2:4. If either thou have given offence carelessly, or
taken offence causelessly. And two flints may as soon smite together, and not fire
come out, as people converse together, and not offences happen. ow, if it be a great
offence, a considerable injury, to the just grief or disgrace of another, satisfaction
must be given, and reconciliation sought (at least), ere the service can be accepted.
For how can we look our Father in the face, or ask him blessing, when we know that
he knows there is hatred or heart burning between us and our brethren?
ELLICOTT, "(23) If thou bring thy gift to the altar.—Literally, If thou shouldst be
offering. Our Lord was speaking to Jews as such, and paints, therefore, as it were, a
scene in the Jewish Temple. The worshipper is about to offer a “gift” (the most
generic term seems intentionally used to represent any kind of offering), and stands
at the altar with the priest waiting to do his work. That is the right time for
recollection and self-scrutiny. The worshipper is to ask himself, not whether he has
a ground of complaint against any one, but whether any one has cause of complaint
against him. This, and not the other, is the right question at such a moment—has he

injured his neighbour by act, or spoken bitter words of him?
COKE, "Matthew 5:23-24. Therefore, if thou bring thy gift— Farther, to quench
the first and smallest sparks of enmity, and prevent all occasion of angry
resentments, our Lord adds what follows from this to the 26th verse; for so far his
advice extends, with regard to the sixth commandment. Our Lord insisted
particularly on reparation, assuring us, that unless it be made, God will not accept
the worshipof such offenders; being infinitely better pleased with repentance than
with sacrifices, or external worship of any kind, how precious soever those duties
may appear in the eyes of carnal men. Vain, therefore, is their presumption, who
fancy they can make amends for yet more gross acts of injustice, by acts of devotion:
"Therefore if thou bring thy gift, δωρον,— thy free-will offering, to the altar, and
there recollect that thy brother hath aught against thee,—any just cause of
complaint; leave there thy gift before the altar:—do not lay aside the thoughts of
worshipping God, because thou art not in a proper state, but prepare thyself for his
worship without delay; go thy way; first be reconciled," &c. It is observable, that
Philo, in explaining the law of the trespass-offering, tells us, that, when a man had
injured his brother, and, repenting of his fault, voluntarily acknowledged it, (in
which case both restitution and sacrifice were required,) he was first to make
restitution, and then to come into the temple, presenting his sacrifice, and asking
pardon. This is a veryjust and natural ACCOU T of the matter, and adds a great
illustration to this text. See Macknight and Doddri
BARCLAY, "THE I SURMOU TABLE BARRIER
Matthew 5: 23, 24
So, then, if you bring your gift to the altar, and if you
there remember that your brother has something
against you, leave your gift there before the altar, and
go, and first be reconciled to your brother, and then
come and offer your gift.
WHE Jesus said this, He was doing no more than recall
the Jews to a principle which they well knew and ought
never to have forgotten. The idea behind sacrifice was
quite simple. If a man did a wrong thing, that action
disturbed the relationship between him and God, and the
sacrifice was meant to be the cure which restored that
relationship.
But two most important things have to be noted. First,
it was never held that sacrifice could atone for deliberate
sin, for what the Jews called " the sins of a high hand/'
If a man committed a sin unawares, if he was swept into
sin in a moment of passion when self-control broke, then

sacrifice was effective; but if a man deliberately, defiantly,
callously and open-eyed committed sin, then sacrifice was
powerless to atone. Second, to be effective, sacrifice had to
include confession of sin and true penitence; and true
penitence involved the attempt to rectify any consequences
sin might have had. The great Day of Atonement was held
to make atonement for the sins of the whole nation,
but the Jews were quite clear that not even the sacrifices of
the Day of Atonement could avail for a man unless he was
first reconciled to his neighbour. The breach between man
and God could not be healed until the breach between man
and man was healed. If a man was making a sin-offering,
for instance, to atone for a theft, the offering was held to be
completely unavailing until the thing stolen had been
restored; and, if it was dibcovered that the thing had not
been restored, then the sacrifice had to be destroyed as
unclean and burned outside the Temple. The Jews were
quite clear that a man had to do his utmost to put things
right himself before he could be right with God.
In some sense sacrifice was substitutionary. The symbol of
this was that, as the victim was about to be sacrificed, the
worshipper placed his hands upon the beast's head, and
pressed them down upon it, as if to transfer his own guilt
to it. As he did so he said, " I entreat, O Lord; I have
sinned, I have done perversely, I have rebelled; I have
committed . . . (here the sacrificer specified his sins) ; but I
return in penitence, and let this be for my covering."
If any sacrifice was to be valid, confession and restora-
tion were involved. The picture which Jesus is painting is
very vivid. The worshipper, of course, did not make his
own sacrifice; he brought it to the priest who offered it on
his behalf. The worshipper has entered the Temple; he
has passed through its series of courts, the Court of the
Gentiles, the Court of the Woman, the Court of the Men.
Beyond that there lay the Court of the Priests into which
the layman could not go. The worshipper is standing at the
rail, ready to hand over his victim to the priest; his hands
are on it to confess; and then he remembers his breach with
his brother, the wrong done to his brother; if his sacrifice is
to avail, he must go back and mend that breach and undo
that wrong, or nothing can happen.
Jesus is quite clear about this basic fact we cannot be
right with God until we are right with men; we cannot
hope for forgiveness until we have confessed our sin, not

only to God, but also to men, and until we have done our
best to remove the practical consequences of it. We some-
times wonder why there is a barrier between us and God;
we sometimes wonder why our prayers seem unavailing.
The reason may well be that we ourselves have erected
that barrier, because we are at variance with our fellow-
men, or because we have wronged someone and have done
nothing to put things right.
CALVI , "Mat_5:23.Therefore, if thou shalt bring thy gift This clause
CO FIRMS, and at the same time explains, the preceding doctrine. It amounts to
this, that the precept of the law, which forbids murder, (Exo_20:13,) is obeyed,
when we maintain agreement and brotherly kindness, with our neighbor. To
impress this more strongly upon us, Christ declares, that even the duties of religion
are displeasing to God, and are rejected by him, if we are at variance with each
other. When he commands those who have injured any of their brethren, to be
reconciled to him, before they offer their gift, his meaning is, that, so long as a
difference with our neighbor is kept up by our fault, we have no access to God. But
if the worship, which men render to God, is polluted and corrupted by their
resentments, this enables us to conclude, in what estimation he holds mutual
agreement among ourselves.
Here a question may be put. Is it not absurd, that the duties of charity should be
esteemed more highly than the worship of God? We shall then be forced to say, that
the ORDER of the law is improper, or that the first table of the law must be
preferred to the second. The answer is easy: for the words of Christ mean nothing
more than this, that it is a false and empty profession of worshipping God, which is
made by those who, after acting unjustly towards their brethren, treat them with
haughty disdain. By a synecdoche he takes a single class to express the outward
exercises of divine worship, which in many men are rather the pretenses, than the
true expressions, of godliness. It ought to be observed that Christ, adapting his
discourse to that age, speaks of sacrifices. Our condition is now different: but the
doctrine remains the same, that whatever we offer to God is polluted, unless, at least
as much as lieth in us, (Rom_12:18,) we are at peace with our brethren. Alms are
called in Scripture sacrifices of a sweet smell, (Phi_4:18;) and we learn from the
mouth of Paul, that he who
“ all his substance on the poor,
if he have not charity, is nothing,” (1Co_13:3.)
Lastly, God does not receive and acknowledge, as his sons, any who do not, in their
turn, show themselves to be brethren to each other. Although it is only to those who
have injured their brethren that these words are ADDRESSED, enjoining them to
do their endeavor to be reconciled to them, yet under one class he points out, how
highly the harmony of brethren is esteemed by God. When he commands them to
leave the GIFT before the altar, he expresses much more than if he had said, that it

is to no purpose for men to go to the temple, or offer sacrifices to God, so long as
they live in discord with their neighbors.
BE SO , "Matthew 5:23. Therefore, &c. — “Because men are very apt to fall into
rash anger, and to express their anger by contemptuous speeches and abusive
names, fancying that there is no sin in these things, or but little, and that the
compensation may easily be made for them by acts of devotion, Jesus declares that
atonement is not to be made for these offences by any offerings, how costly soever,
and therefore prescribes immediate repentance and reparation as the only remedies
of them. He insisted particularly on reparation, assuring us that, unless it be made,
God will not accept the worship of such offenders, being infinitely better pleased
with repentance than with sacrifices, or external worship of any kind, how specious
soever those duties may appear in the eye of vulgar understandings. Vain, therefore,
is their presumption, who fancy they can make amends for yet more gross acts of
injustice, by acts of devotion.” — Macknight. If thou bring thy gift to the altar —
However costly and free; and there rememberest — What thou didst not recollect
before; that thy brother hath aught against thee — On any of the preceding
ACCOU TS, for any reproachful or unkind word, or injurious action: do not
content thyself with a secret, and, it may be, a deceitful purpose that thou wilt
hereafter accommodate the affair, but bring it to an immediate issue. Leave there
thy gift before the altar — In the hands of those that are ministering there: for
neither thy gift nor thy prayer will atone for thy want of love and injurious conduct,
but these will make thy devotions and oblations an abomination before God. Go thy
way — Do not lay aside thoughts of worshipping God, because thou art not in a
proper state, but prepare thyself for his worship without delay. Be reconciled to thy
brother, and then come and offer thy gift — Which thou mayest then cheerfully
hope God will accept at thy hand. Philo, (de Sacrif., p. 844,) explaining the law of
the trespass- offering, tells us, “That when a man had injured his brother, and,
repenting of his fault, voluntarily acknowledged it, (in which case, both restitution
and sacrifice were required,) he was first to make restitution, and then to come into
the temple, presenting his sacrifice, and asking pardon.” This greatly illustrates the
text, especially considering that our Lord supposes, in this case, not a trespass-
offering, but a voluntary gift, presented before the altar; and yet declares that this
will not be accepted while there is a consciousness of having wronged a brother, and
not made him reparation.
KRETZMA , "The forgiving attitude is pictured from a happening which was
very frequent among the Jews, with which they were thoroughly familiar. A Jew
might bring his Corban, his GIFT, used of every kind of bloody and unbloody
sacrifice which was brought to the Temple, Mat_8:4; Mat_15:5; Mat_23:8. But in
the very act of handing it to the officiating priest at the altar there comes the
remembrance. It suddenly flashes into his mind that he has been guilty of an act or a
word which might have provoked a brother. The natural way of dealing with the
situation might seem to be to keep on with the worship, get through as quickly as
possible, and then hurry to make peace with the offended. But Christ tells us to

interrupt our worship and go on the errand of seeking forgiveness first, though it
may seem profane to do so. It is more important that the heart be FREE from
anxiety for a brother's peace of mind than that an external rite be performed: mercy
before sacrifice. There will be plenty of time for sacrificing afterward. See Isa_58:4-
7.
CHARLES SIMEO , "THE ECESSITY OF SEEKI G RECO CILIATIO
WITH ME
Mat_5:23-24. Therefore, if thou bring thy gift to the altar, and there rememberest
that thy brother hath ought against thee; leave there thy gift before the altar, and go
thy way; first be reconciled to thy brother, and then come and offer thy gift.
THE explanation which our Lord has given us of the sixth commandment, shews,
that we are not to confine the import of the commandments to the mere letter of
them, but to regard them as extending to the words of our lips, and the dispositions
of our hearts. or must we imagine that they are intended solely to prohibit sin:
they must be understood as inculcating all those virtues which are opposed to the sin
forbidden. This is evident from the connexion in which our text stands with the
preceding context. Our blessed Lord had declared, that a wrathful word was in fact
a species and degree of murder: and from thence he takes occasion to inculcate the
necessity of exercising in every respect a spirit of love, so as, not only to entertain no
anger in one’s own heart against others, but so as not to leave room for the exercise
of it in the hearts of others towards us. The direction which he gives us respecting it
will lead us to shew,
I. The duty of seeking reconciliation with men—
Wild beasts are scarcely more prone to injure their own species, than man is to
oppress and injure his fellow-man. I DEED, considering what tempers we have,
and what tempers exist in others, and what frequent occasions of interference with
each other must of necessity arise, it would be a miracle if any of us had so
conducted himself on all occasions, that no brother should on any ACCOU T “have
ought against him.” We apprehend that no one who knows any thing of his own
heart, would profess himself so perfect, as never to have done towards another any
thing differently from what he would have wished to be done towards himself.
Supposing then that “a brother have ought against us,” what is to be done? I
answer,
1. We should be willing to see our fault—
[There is in us a self-love, which BLI DS our eyes, and prevents us from seeing our
own defects. Whatever relates to ourselves, we view in a partial light; so that we
scarce ever attach any material blame to ourselves. Every one complains of the
injuries he receives, but not of the injuries he commits. Take the report of mankind
respecting each other, and the world is full of injuries; but take each person’s report

of himself, and no occasion of complaint wall be found to exist. But it would be far
better to put ourselves in the place of those who are offended with us; and, instead
of extenuating our own offences and aggravating theirs, to view the extenuations of
theirs, and the aggravations of our own. This would be doing as we would be done
unto; and, if the habit of it were universal, it would soon root out all contention
from the world.]
2. We should be ready to ask pardon for it—
[This is a condescension to which men in general are very averse to stoop. They
would regard it as an act of meanness and cowardice; and therefore, even when
conscious that they are wrong, they will rather risk the loss of their lives than
submit to it. But no man should be ashamed to make a suitable apology for any
offence he may have committed. When the friends of Job had, even with a good
intention, criminated him on account of supposed hypocrisy, God was incensed
against them for their uncharitable conduct, and ordered them to make their
acknowledgments to Job himself, and to entreat his intercession in their behalf. It
was no excuse for them that they had been mistaken, or that they had intended well,
or even that they had been actuated by a zeal for God: they had wounded the
feelings, and defamed the character, of Job; and if ever they would obtain
forgiveness from God, they must first of all ask forgiveness from their injured friend
[ ote: Job_42:7-8.]. Thus must we do: it is an act of justice which we owe to man;
and an act of obedience which we owe to God.]
3. We should be desirous to make reparation for it—
[This was expressly required under the law [ ote: Lev_6:2-6.]: and it was practised
under the Gospel. o sooner was Zaccheus converted to the faith, than he engaged
to restore fourfold to any person whom in his unconverted state he had defrauded
[ ote: Luk_19:8.]. And it is in vain to affect penitence, if we be not unfeignedly
determined to make reparation, as far as is in our power, for any injury we may
have clone. Who would give CREDIT to a man for penitence, whilst he wilfully
retained the goods that he had stolen? Sincere contrition would urge him to undo
whatever he had done amiss. And the same principle would produce the same effects
in every person under heaven.]
Such is our duty towards an offended brother. We now proceed to state,
II. The importance of it in order to our acceptance with God—
The command here given, to suspend the exercise of a solemn duty to God till we
shall have performed this duty to man, shews,
1. That no duties whatever can supersede the necessity of it—
[It is here taken for granted, that men will bring their gifts to God’s altar, or, in
other words, will draw nigh to him in the use of all his appointed ordinances. But

will works of piety procure us a dispensation from the duties of the second table?
Will the making of long prayers be any compensation for devouring widows’
houses; or the paying tithe of mint and anise and cummin atone for neglecting the
weightier matters of the law, judgment, mercy, and truth? o such commutation
will be admitted by God; no such reserves allowed: his word to us, under all such
circumstances, is, “These ought ye to have done, and not to leave the other
undone.”]
2. That no duties whatever will be accepted without it—
[A person is represented here as already with his offering before God’s altar. But
what says the word of God unto him? ‘Finish thine offering to me, and then go and
be reconciled to thy brother?’ o: it is, “Go thy way;” depart from my altar; leave
thy gift there, that it may be ready for thee to offer when thou art reconciled to thy
brother: but do not for a moment think of approaching me with acceptance, whilst
thy brother’s rights are overlooked. “The prayer of the upright is doubtless God’s
delight:” but, when presented by one who “regards iniquity in his heart, it not only
shall not be heard,” but it shall be held in utter “abomination [ ote: Pro_15:8; Pro_
21:27.].” Hear how solemnly God protests against all such hypocritical services
[ ote: Isa_1:11-15. Amo_5:21-24.] — — — It is not in the power of words to express
more sovereign contempt, or more rooted abhorrence, of such services, than is
conveyed in these passages: and we may be assured, that if we attempt to draw nigh
to God, either at his table or at the footstool of his grace, he will spurn us from him
with indignation. Let us be ever so urgent in our supplications, his only answer will
be, “Go thy way.”
Let us not however be misunderstood on this subject: we are not to imagine, that the
circumstance of our being at variance with a brother is any excuse for staying away
from the Lord’s table: (it were strange indeed if a want of love to man would excuse
a want of piety to God:) this is certainly not the meaning of our text: the meaning is,
that, as we cannot be accepted of God in such a state, it becomes us without delay to
seek reconciliation with our offended brother.
From this subject we may learn,
1. The necessity of frequent self-examination—
[It is here supposed that a person may be living in the exercise of religious duties,
and, without being conscious of his danger, may be in a state wherein neither his
person nor his services can be accepted of God: he goes to the altar of his God as
usual, and there recollects that his brother has some cause of complaint against him.
Alas! there are many such self-deceiving people in the Christian world at this time.
But how terrible! and they continue in their delusions till God himself shall bring
their sins to remembrance at his judgment-seat! How dreadful will it then be to be
told, “Go thy way!” Let us then live in the habit of daily self-examination: let us not
leave any of our ways unnoticed, lest some hidden evil remain unrepented of, and
“separate between us and our God” for ever. Especially when about to come to the

supper of our Lord, let us try our ways with more than common jealousy,
ACCORDI G to that advice of the Apostle, “Let a man examine himself, and so let
him come [ ote: 1Co_11:28.].” Let us GO BACK to our early days, and ask, Whom
have we offended? whom defrauded? whom calumniated? whom encouraged in the
ways of sin, or discouraged in the ways of piety and virtue? And, whilst we are
careful to wash away our stains in the Fountain opened for sin and for uncleanness,
let us be no less careful to obtain forgiveness of man, and to remedy the evils which
we are unable to recall.]
2. The necessity of cultivating a humble spirit—
[It is pride which renders us so averse to ask forgiveness of a fellow-creature. But
we have no alternative: if we will not seek reconciliation with an offended brother,
we shall not obtain it with an offended God. Let us only get our spirits humbled
with a sense of sin, and all the difficulty will vanish. We shall even feel a pleasure in
making any acknowledgment which may tend to restore harmony and love. Even, if
we are not conscious of having given any just occasion of offence, we shall not be
satisfied, whilst we see a brother alienated from us: we shall be anxious to find the
cause of his displeasure; to explain any thing which he may have misapprehended,
and alter any thing he may have disapproved. In short, if the Gospel had its due
effect upon us, we should, as far as our influence extended, convert this wilderness
into another Paradise. Our “swords would immediately be turned into
ploughshares;” and “the wolf and the lamb would dwell together” in perfect amity:
there would be “none to hurt or to destroy in all God’s holy mountain.” O that we
could see such a state existing all around us! Let us at least endeavour to produce it
in our respective circles. Let us appreciate as we ought the comfort of love, and the
excellency of a Christian spirit. And let us seek that “wisdom from above, which is
first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits,
without partiality, and without hypocrisy [ ote: Jam_3:17.].”]
BIBLICAL ILLUSTRATOR, "Be reconciled to thy brother.
Mutual conciliation
I. That a worshipper of God may be in a state of discord in reference to his brother.
II. That public worship rightly used is one of the means to detect and remove this wrong
affection. It leads to reflection.
III. Conciliation is of superior value even to public worship.
IV. That it is the duty of brethren to be immediately conciliated. (Caleb Morris.)
I. In order to worship God acceptably, we must do justice to our fellow-men. Our
worship will not be acceptable, unless we do all we can to live peaceably with others.
II. It is our duty to seek reconciliation with others when we have injured them.
III. This should be done before we attempt to worship God. This is often the reason why
God does not accept our offerings, and we go empty away from our devotions. We do not

do what we ought to do to others; we cherish improper feelings, or refuse to make
proper acknowledgments, and God will not accept such attempts to worship Him. (Dr.
A. Barnes.)
I. Observe the word brother.
1. So God teaches thee to call every one.
2. Think with what tenderness and love thou oughtest, and perhaps wouldst behave
to him, if he really were such.
II. Does not Christ Himself call the Scribes and Pharisees fools? Truly; but with Divine
compassion, to rouse them to a consideration of their state.
(1) The sin is in the anger, the scorn,
(2) the pride of heart in one sinner towards another.
III. Nothing will be accepted from thee in this disposition.
1. Agree with thy brother.
2. The loss of an hour may be the loss of thy soul. (Thomas Adam.)
24 leave your gift there in front of the altar. First
go and be reconciled to them; then come and offer
your gift.
BAR ES, "Therefore, if thou bring thy gift to the altar ... - The Pharisees were
intent only on the external act in worship. They looked not at all to the internal state of
the mind. If a man conformed to the external rites of religion, however much envy, and
malice, and secret hatred he might have, they thought he was doing well. Our Saviour
taught a different doctrine. It was of more consequence to have the heart right than to
perform the outward act. If, therefore, says he, a man has gone so far as to bring his gift
to the very altar, and should remember that anyone had anything against him, it was his
duty there to leave his offering and go and be reconciled. While a difference of this
nature existed, his offering could not be acceptable. He was not to wait until the
offended brother should come to him; he was to go and seek him out, and be reconciled.
So now the worship of God will not be acceptable, however well performed externally,
until we are at peace with those that we have injured. “To obey is better than sacrifice,”
1Sa_15:22. He that comes to worship his Maker filled with malice, and hatred, and envy,
and at war with his brethren, is a hypocritical worshipper, and must meet with God’s
displeasure. God is not deceived, and he will not be mocked.
Thy gift - Thy sacrifice. What thou art about to devote to God as an offering.

To the altar - The altar was situated in front of the temple, and was the place on
which sacrifices were made. See the notes on plan, Mat_21:12. To bring a gift to the altar
was expressive of worshipping God, for this was the way in which he was formerly
worshipped.
Thy brother - Any man, especially any fellow-worshipper. Anyone of the same
religious society.
Hath aught - Is offended, or thinks he has been injured by you in any manner.
First be reconciled - This means to settle the difficulty; to make proper
acknowledgment or satisfaction for the injury. If you have wronged him, make
restitution. If you owe him a debt which ought to be paid, pay it. If you have injured his
character, confess it and seek pardon. If he is under an erroneous impression, if your
conduct has been such as to lead him to suspect that you have injured him, make an
explanation. Do all in your power; and all you ought to do, to have the matter settled.
From this we learn:
1. That, in order to worship God acceptably, we must do justice to our fellow-men.
2. Our worship will not be acceptable unless we do all we can to live peaceably with
others.
3. It is our duty to seek reconciliation with others when we have injured them.
4. This should be done before we attempt to worship God.
5. This is often the reason why God does not accept our offerings, and we go empty
away from our devotions. We do not do what we ought to others; we cherish
improper feelings or refuse to make proper acknowledgments, and God will not
accept such attempts to worship him.
CLARKE, "Leave there thy gift before the altar - This is as much as to say, “Do
not attempt to bring any offering to God while thou art in a spirit of enmity against any
person; or hast any difference with thy neighbor, which thou hast not used thy diligence
to get adjusted.” It is our duty and interest, both to bring our gift, and offer it too; but
God will not accept of any act of religious worship from us, while any enmity subsists in
our hearts towards any soul of man; or while any subsists in our neighbor’s heart
towards us, which we have not used the proper means to remove. A religion, the very
essence of which is love, cannot suffer at its altars a heart that is revengeful and
uncharitable, or which does not use its utmost endeavors to revive love in the heart of
another. The original word, δωρον, which we translate gift, is used by the rabbins in
Hebrew letters ‫דורון‬ doron, which signifies not only a gift, but a sacrifice offered to God.
See several proofs in Schoettgen.
Then come and offer thy gift - Then, when either thy brother is reconciled to thee,
or thou hast done all in thy power to effect this reconciliation. My own obstinacy and
uncharitableness must render me utterly unfit to receive any good from God’s hands, or
to worship him in an acceptable manner; bat the wickedness of another can be no
hinderance to me, when I have endeavored earnestly to get it removed, though without
effect.
GILL, "Leave there thy gift before the altar,.... This might easily be done, and the
business soon dispatched, at some seasons; particularly, at their public feasts, as the
passover, pentecost, and feast of tabernacles, when all the Israelites were together:

and go thy way; make what haste thou canst,
first be reconciled to thy brother: use all means to reconcile him; acknowledge the
offence; ask his pardon; assure him that thou wishest well to him, and not ill;
and then come and offer thy gift, by putting it on the altar, before which it was left.
This shows, that acts of love and friendship are preferable to sacrifices; and that
sacrifices offered up in wrath, and whilst unreconciled to others, are unacceptable to
God, and of no avail: and so much the Jews themselves seem to acknowledge; when they
say (e):
"that transgressions, which are between a man and God, the day of atonement expiates;
the transgressions which are between a man and his neighbour, the day of atonement
does not expiate, ‫חבירו‬ ‫את‬ ‫שירצה‬ ‫,עד‬ "until he hath reconciled his neighbour."''
Which is enlarged upon, and explained by Maimonides (f), after this manner:
"the day of atonement does not expiate any transgressions, but those that are between a
man and God, as when one eats anything that is forbidden, and lies with anything that is
forbidden, or the like; but transgressions which are between a man and his neighbour, as
he that hurts his neighbour, or curses his neighbour, or steals from him, and the like, are
never forgiven, until he has given his neighbour what he owed him, and has "reconciled"
him; yea, though he has returned to him the money he owed him, he ought to "reconcile"
him, and desire him to forgive him; yea, even though "he has only provoked him by
words", (which is the very case in the text before us,) ‫לפייסו‬ ‫,צריך‬ "he ought to reconcile
him", and to meet him until he forgives him: if his neighbour will not forgive, he must
bring with him three of his friends, and meet him, and entreat him; and if he will not be
reconciled by them, he must bring them a second, and a third time.''
So that he was to use all means to obtain a reconciliation.
HE RY, " 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 has 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, it may not be our fault; and then come, come and welcome,
come and offer thy gift, and it shall be accepted. Therefore we must not let the sun go
down upon our wrath any day, because we must go to prayer before we go to sleep;
much less let the sun rise upon our wrath on a sabbath-day, because it is a day of prayer.
JAMISO , "Leave there thy gift before the altar, and go thy way; first be
reconciled to thy brother — The meaning evidently is - not, “dismiss from thine own
breast all ill feeling,” but “get thy brother to dismiss from his mind all grudge against

thee.”
and then come and offer thy gift — “The picture,” says Tholuck, “is drawn from
life. It transports us to the moment when the Israelite, having brought his sacrifice to the
court of the Israelites, awaited the instant when the priest would approach to receive it
at his hands. He waits with his gift at the rails which separate the place where he stands
from the court of the priests, into which his offering will presently be taken, there to be
slain by the priest, and by him presented upon the altar of sacrifice.” It is at this solemn
moment, when about to cast himself upon divine mercy, and seek in his offering a seal of
divine forgiveness, that the offerer is supposed, all at once, to remember that some
brother has a just cause of complaint against him through breach of this commandment
in one or other of the ways just indicated. What then? Is he to say, As soon as I have
offered this gift I will go straight to my brother, and make it up with him? Nay; but
before another step is taken - even before the offering is presented - this reconciliation is
to be sought, though the gift have to be left unoffered before the altar. The converse of
the truth here taught is very strikingly expressed in Mar_11:25, Mar_11:26 : “And when
ye stand praying (in the very act), forgive, if ye have aught (of just complaint) against
any; that your Father also which is in heaven may forgive you your trespasses. But if ye
do not forgive, neither will your Father which is in heaven forgive you,” etc. Hence the
beautiful practice of the early Church, to see that all differences amongst brethren and
sisters in Christ were made up, in the spirit of love, before going to the Holy
Communion; and the Church of England has a rubrical direction to this effect in her
Communion service. Certainly, if this be the highest act of worship on earth, such
reconciliation though obligatory on all other occasions of worship - must be peculiarly so
then.
HAWKER, "CHRIST is our New Testament Altar, neither have we any other. It is
painful to hear men call the communion table Altar, a name which belongs only to
JESUS. But seen in this point of view, when drawing nigh at any time to JESUS, and
recollecting some offence given to our brother, how truly doth this correspond to the
union and harmony subsisting between CHRIST and his members, to come to Him as
the Head, and to bring with us by faith, the whole body in our arms to the Lord. Joh_
17:21; 1Co_12:25-27. For the members are to have the same care one for another, as one
member of the body hath for its fellow member.
TRAPP, "Ver. 24. Leave there thy gift] The fountain of love will not be laded at
with uncharitable hands. God appeared not to Abraham till Lot and he were
AGREED. Jacob reconciled to his brother, first builds an altar, &c.
And go thy way, first be reconciled] Unless thou wilt lose thy labour, and worse, as
Saul and Judas did. God proffers mercy before sacrifice, and is content his own
immediate service should be intermitted, rather than reconciliation be omitted.
Confess your trespasses ( παραπτωµατα) one to another, saith St James, {James
5:16} your lapses and offences one against another, and then pray one for another,
that ye may be healed; as Abraham, after reconciliation, prayed for Abimelech, and
the Lord healed him. St Peter would have husbands and wives live lovingly
together; or, if some household words occur between them at any time, to peace
again that their prayers be not hindered, as else they will be, 1 Peter 3:7. Dissension

and ill will will lie at the wellhead and stop the current. The spirit of grace and
supplication will be grieved by bitterness, anger, clamour; yea, made thereby to stir
with discontent, and to WITHDRAW, as loathing his lodging, Ephesians 4:30-31. Si
quis est qui neminem in gratiam putat redire posse, non nostram is perfidiam
arguit, sed indicat suam. (Cic. Epist. lib. 2. eph 17.) Menander tamen dicit,
reconciliationes esse lupinas amicitias.
First be reconciled to thy brother] And, as a bone once broken is stronger after well
setting, so let love be after reconciliation; that if it be possible, as much as in us lieth,
we may live peaceably with all men. Let it not stick on our part howsoever, but seek
peace and ensue it. Though it flee from thee, follow after it, and ACCOU T it an
honour to be first in so good a matter. I do not see (saith one) the Levite’s father-in-
law make any means for reconciliation; but when remission come to his doors, no
man entertaineth it more thankfully. The nature of many men is forward to accept
and negligent to sue for; they can spend secret wishes upon, that which shall cost
them no endeavour. But why should men be so backward to a business of this
nature? Almighty God beseecheth sinners to be reconciled unto him, 2 Corinthians
5:20. And, as when a man goes from the sun, yet the sunbeams follow him, shine on
him, warm him; so doth the mercy of God follow us all the days of our lives, Psalms
23:6. Our Saviour first sent to Peter that had DE IED him, and went to the rest
that had forsaken him. Aristippus (though but a heathen) went of his own accord to
Aeschines, his enemy, and said, Shall we not be reconciled till we become a table talk
to all the country? And when Aeschines answered he would most gladly be at peace
with him: Remember, therefore, said Aristippus, that although I were the elder and
better man, yet I sought first unto thee. Thou art indeed, said Aeschines, a far better
man than I, for I began the quarrel, but thou the reconcilement. (Laert. lib. 2.)
Guiltiness is commonly clamorous and implacable, and none so averse to
reconciliation as they that are most injurious; as he that wronged his brother, thrust
away Moses, saying, "Who made thee a ruler?" &c. "Wilt thou kill me?" &c. Acts
7:27-28.
ELLICOTT, "(24) Leave there thy gift.—The words describe an act which would
appear to men as a breach of liturgical propriety. To leave the gift and the priest,
the act of sacrifice unfinished, would be strange and startling, yet that, our Lord
teaches, were better than to sacrifice with the sense of a wrong unconfessed and
unatoned for, and, à fortiori, better than the deeper evil of not being ready to
forgive. The Talmud gives a curious rule, to which the words may perhaps allude:
“If a man is on the point of offering the Passover, and remembers that there is any
leaven left in the house, let him return to his house, and remove it, and then come
and finish the Passover” (Pesachim, f. 49). What the scribes laid down as a duty in
regard to the “leaven of bread,” our Lord APPLIES to the leaven of malice and
wickedness.
Be reconciled.—It is not enough to see in this only a command to remove ill-will and
enmity from our own mind, though that, of course, is implied. There must be also
confession of wrong and the endeavour to make amends, to bring about, as far as in

us lies, reconciliation, or atonement.
COFFMA , "It is useless to offer worship to God when some brother has been
wronged and insulted, until the would-be worshiper shall seek out the one wronged
and make amends. Christ's plan of maintaining harmony and fellowship in his
church is really quite simple. It is "Go!" Three definite situations are outlined in
which it is imperative that the true follower of Christ "go" to his brother. These are:
(1) when a brother has aught against such a one (this passage), (2) when such a one
has been wronged by a brother (Matthew 18:15-17), and (3) when one shall observe
that a brother has been overtaken in any fault (Galatians 6:1). eed it be said that
this is the only procedure laid down in God's word for dealing with the sins of a
brother? Furthermore, these divinely imposed procedures are applicable to all types
of sins and errors brethren may commit. The artificial and unscriptural distinction
as to "public" and "private" sins with an implied waiver of God's commanded
procedure if the sins are said to be "public," is a gross and sinful perversion of our
Lord's teaching. To distinguish sins as "private" or "public" and make the
APPLICATIO of God's word depend on man's classification is every whit as sinful
as the unwarranted division of faith into "historical" and "saving" varieties, or as
the Roman classifications of "mortal" and "venial" sin!
Where is the Scripture that says Matthew 5:34; 18:15 and Galatians 6:1 do not
apply to "public" sins? Christ commands his servants to "go" to the brother who is
sinned against or who has himself sinned against us, or when the brother has been
overtaken in any "fault"! If obeyed, the Scriptures here outlined would prevent the
sinful and destructive practice of venting animosities, pronouncing anathemas,
shouting corrections, and launching vicious criticisms against one's brothers in
Christ through such media as gospel papers, radio PROGRAMS, and circulatory
letters. See more on this under Matthew 18:15.
25 “Settle matters quickly with your adversary
who is taking you to court. Do it while you are still
together on the way, or your adversary may hand
you over to the judge, and the judge may hand
you over to the officer, and you may be thrown
into prison.
BAR ES, "Agree with thine adversary quickly - This is still an illustration of

the sixth commandment. To be in hostility, to go to law, to be litigious, is a violation
always, on one side or the other, of the law requiring us to love our neighbor, and our
Saviour regards it as a violation of the sixth commandment. While you are in the way
with him, says he, that is, while you are going to the court, before the trial has taken
place, it is your duty, if possible, to come to an agreement. It is wrong to carry the
contention to a court of law. See 1Co_6:6-7. The consequence of not being reconciled, he
expresses in the language of courts. The adversary shall deliver to the judge, and he to
the executioner, and he shall throw you into prison. He did not mean to say that this
would be literally the way with God, but that His dealings with those that harbored these
feelings, and would not be reconciled with their brethren, were represented by the
punishment inflicted by human tribunals. That is, he would hold all such as violators of
the sixth commandment, and would punish them accordingly.
There is no propriety in the use sometimes made of this verse, in representing God as
the “adversary” of the sinner, and urging him to be reconciled to God while in the way to
judgment. Nor does the phrase “thou shalt by no means come out thence until thou hast
paid the uttermost farthing” refer to the eternity of future punishment. It is language
taken from courts of justice, to illustrate the truth that God will punish people according
to justice for not being reconciled to him. The punishment in the future world will be
eternal indeed Mat_25:46, but this passage does not prove it.
Thine adversary - A man that is opposed to us in law. It here means a creditor; a
man who has a just claim on us.
In the way with him - While you are going before the court. Before the trial comes
on. It is remarkable that this very direction is found in the Roman law of the Twelve
Tables, which expressly directed the plaintiff and defendant to make up the matter while
they were in the way, or going to the praetor - in via, rem uti pacunt orato. - Blackstone’s
Commentary, iii. p. 299. Whether the Saviour had any reference to this cannot be
determined. As the Roman laws prevailed to some extent in Palestine, however, it is
possible that there was such an allusion.
The officer - The executioner; or, as we should say, the sheriff.
The uttermost farthing - The last farthing. All that is due. The farthing was a small
coin used in Judea, equal to two mites. It was not quite equal to half a farthing of British
money.
CLARKE, "Agree with thine adversary quickly - Adversary, αντιδικος, properly
a plaintiff in law - a perfect law term. Our Lord enforces the exhortation given in the
preceding verses, from the consideration of what was deemed prudent in ordinary law-
suits. In such cases, men should make up matters with the utmost speed, as running
through the whole course of a law-suit must not only be vexatious, but be attended with
great expense; and in the end, though the loser may be ruined, yet the gainer has
nothing. A good use of this very prudential advice of our Lord is this: Thou art a sinner;
God hath a controversy with thee. There is but a step between thee and death. Now is the
accepted time. Thou art invited to return to God by Christ Jesus. Come immediately at
his call, and he will save thy soul. Delay not! Eternity is at hand; and if thou die in thy
sins, where God is thou shalt never come.
Those who make the adversary, God; the judge, Christ; the officer, Death; and the
prison, Hell, abuse the passage, and highly dishonor God.

GILL, "Agree with thine adversary quickly,.... These words are not to be
understood in an allegorical sense, as if "the adversary" was the justice of God,
demanding payment of debts; "the way", this present life; "the judge", God himself; "the
officer", the devil; "the prison", the pit of hell; and "the uttermost farthing", the least sin,
which will never be remitted without satisfaction: but the design of them is to prevent
lawsuits about debts, which may be in dispute; it being much better for debtor and
creditor, especially the former, to compose such differences among themselves, than to
litigate the matter in a court of judicature. By "the adversary" is meant not an enemy,
one that bears hatred and ill will, but a brother that has ought against a man; a creditor,
who demands and insists upon payment of what is owing to him; and for this purpose
has taken methods towards bringing the debtor before a proper magistrate, in order to
oblige him to payment: wherefore it is better for him to make up and agree the matter
directly, as soon as possible,
whilst thou art in the way with him; that is, whilst the creditor and debtor are
going together to some inferior magistrate, or lesser court, as the sanhedrim, which
consisted of three persons only, before whom such causes might be tried: for ‫ממונות‬ ‫דיני‬
‫,בשלושה‬ pecuniary causes, or causes relating to money matters, were tried "by the bench
of three" (g): and the selfsame advice is given in the Talmud (h), as here, where it seems
to be a common proverb; for it is said,
"there are men that say, or men usually say, ‫אישתמע‬ ‫דבבך‬ ‫לבעל‬ ‫אורחך‬ ‫,אגב‬ "whilst thou art in
the way with thine adversary, be obedient".''
Lest at any time the adversary should deliver thee to the judge, a superior
magistrate in a higher court; for if the creditor would, he could oblige the debtor to go
with him to the supreme court of judicature, and try the cause there; for so say the
Jewish (i); canons:
"if the creditor says we will go to the great sanhedrim, they compel the debtor, and he
goes up with them, as it is said, "the borrower is servant to the lender",''
where it might go harder with the poor debtor; and therefore it was advisable to prevent
it by an agreement, lest
the judge deliver thee to the officer, and thou be cast into prison,
"It was an affirmative command in the law, says Maimonides, to appoint "judges" and
"officers" in every country and province, as it is said, Deu_16:18. ‫,שופטים‬ "judges" they
are the judges that are fixed in the sanhedrim, and such that engage in law suits come
before them: ‫,שוטרים‬ "officers"; these are the masters of the rod and scourge, i.e. who
beat and scourge delinquents; and these stand before the judges--and all they do, is by
the order of the judges.''
Now it is one of these that is meant by "the officer"; in Munster's Hebrew Gospel, he is
called ‫;שוטר‬ who, when he had authority from the judge, could cast into prison, and that
for debt; of which we have no account in the law of Moses.

HE RY, "Because, till this be done, we lie exposed to much danger, Mat_5:25, Mat_
5:26. It is at our peril if we do not labour after an agreement, and that quickly, upon two
accounts:
(1.) Upon a temporal account. If the offence we have done to our brother, in his body,
goods, or reputation, be such as will bear action, in which he may recover considerable
damages, it is our wisdom, and it is our duty to our family, to prevent that by a humble
submission and a just and peaceable satisfaction; lest otherwise he recover it by law, and
put us to the extremity of a prison. In such a case it is better to compound and make the
best terms we can, than to stand it out; for it is in vain to contend with the law, and there
is danger of our being crushed by it. Many ruin their estates by an obstinate persisting in
the offences they have given, which would soon have been pacified by a little yielding at
first. Solomon's advice in case of suretyship is, Go, humble thyself, and so secure and
deliver thyself, Pro_6:1-5. It is good to agree, for the law is costly. Though we must be
merciful to those we have advantage against, yet we must be just to those that have
advantage against us, as far as we are able. “Agree, and compound with thine adversary
quickly, lest he be exasperated by thy stubbornness, and provoked to insist upon the
utmost demand, and will not make thee the abatement which at first he would have
made.” A prison is an uncomfortable place to those who are brought to it by their own
pride and prodigality, their own wilfulness and folly.
(2.) Upon a spiritual account. “Go, and be reconciled to thy brother, be just to him, be
friendly with him, because while the quarrel continues, as thou art unfit to bring thy gift
to the altar, unfit to come to the table of the Lord, so thou art unfit to die: if thou persist
in this sin, there is danger lest thou be suddenly snatched away by the wrath of God,
whose judgment thou canst not escape nor except against; and if that iniquity be laid to
thy charge, thou art undone for ever.” Hell is a prison for all that live and die in malice
and uncharitableness, for all that are contentious (Rom_2:8), and out of that prison
there is no rescue, no redemption, no escape, to eternity.
This is very applicable to the great business of our reconciliation to God through
Christ; Agree with him quickly, whilst thou art in the way. Note, [1.] The great God is
an Adversary to all sinners, antidikos - a law-adversary; he has a controversy with them,
an action against them. [2.] It is our concern to agree with him, to acquaint ourselves
with him, that we may be at peace, Job_22:21; 2Co_5:20. [3.] It is our wisdom to do this
quickly, while we are in the way. While we are alive, we are in the way; after death, it
will be too late to do it; therefore give not sleep to thine eyes till it be done. [4.] They who
continue in a state of enmity to God, are continually exposed to the arrests of his justice,
and the most dreadful instances of his wrath. Christ is the Judge, to whom impenitent
sinners will be delivered; for all judgment is committed to the Son; he that was rejected
as a Saviour, cannot be escaped as a Judge, Rev_6:16, Rev_6:17. It is a fearful thing to be
thus turned over to the Lord Jesus, when the Lamb shall become the Lion. Angels are
the officers to whom Christ will deliver them (Mat_13:41, Mat_13:42); devils are so too,
having the power of death as executioners to all unbelievers, Heb_2:14. Hell is the
prison, into which those will be cast that continue in a state of enmity to God, 2Pe_2:4.
[5.] Damned sinners must remain in it to eternity; they shall not depart till they have
paid the uttermost farthing, and that will not be to the utmost ages of eternity: divine
justice will be for ever in the satisfying, but never satisfied.
JAMISO , "Agree with thine adversary — thine opponent in a matter cognizable

by law.
quickly, whiles thou art in the way with him — “to the magistrate,” as in Luk_
12:58.
lest at any time — here, rather, “lest at all,” or simply “lest.”
the adversary deliver thee to the judge, and the judge — having pronounced
thee in the wrong.
deliver thee to the officer — the official whose business it is to see the sentence
carried into effect.
HAWKER, "These are sweet verses if referred to that lawsuit we all have, by reason of
sin and transgression, with Gob. An adversary doth, not always mean the evil spirit. It is
indeed one of his names. 1Pe_5:8. But the LORD saith I will be an adversary to thine
adversaries: Exo_23:22. And the Lord is represented as an adversary to his People in the
day of their sorrow. Lam_2:4. In this sense JEHOVAH hath a controversy and a lawsuit
with his people by reason of sin, and the Loan JESUS recommends his church in these
verses, to make up the breach quickly while we are in the way, that is, JESUS himself is
the way, and the only way of reconciliation. Reader! what a refreshing thought! Christ is
our peace. Mic_5:5. God Was in Christ reconciling the world unto himself. 2Co_5:19.
And now there is no condemnation to them that are in CHRIST JEWS. Rom_8:1. Bet to
those who live and die in the natural enmity of their mind, CHRIST becomes the judge,
to whom the ungodly are delivered. Joh_5:22. Angels are the officers of judgment. Mat_
13:41-42. And the prison is explained to us in the. Scriptures as Hell, where they will he
cast and remain forever. 2Pe_2:4; Rev_20:15.
TRAPP, "25 AGREE with thine adversary quickly, whiles thou art in the way with
him; lest at any time the adversary deliver thee to the judge, and the judge deliver
thee to the officer, and thou be cast into prison.
VER 25. Agree with thine adversary quickly] Habent aulae suum Cito, cito. God’s
work also must be done with expedition; opportunities are headlong, delays
dangerous. Let not therefore the sun go down upon YOUR wrath, lest it grow
inveterate, as it proves in many, who not only let the sun go down once or twice, but
run his whole race, ere they can find hearts and means to be reconciled. {a} "Cursed
be their wrath, for it is deadly. O my soul, come not thou into their secret," Genesis
49:6-7. It were much to he wished, that, as Livy hath it, Amicitiae immortales,
inimicitiae mortales essent, enmities were mortal among us, amities immortal.
Lest thine adversary deliver thee to the judge] By his groans and moans to God, who
is gracious (though thou art stiff), and will pay thee for thy pertinacy, Exodus 22:26;
(and him for his patience), with extremity of law. Compound, therefore, and take up
the suit before it come to execution and judgment. Suffer it not, as ill husbands do,
to run on, and charges to grow from term to term, lest we pay not only the main
debt, but the arrears too, the time of God’s patience, &c.

Thou be cast into prison] Into hell, worse than any prison. Of Roger, Bishop of
Salisbury, the second man from King Stephen, it is REPORTED, that he was so
tortured in prison with hunger and other calamities accompanying such men, ut
vivere noluerit, mori nescieret, live he would not, die he could not. This and much
worse is the case of those that are cast into hell; they seek death, but find it not; they
desire it, but it fleeth from them, Revelation 9:6.
ELLICOTT, "(25) AGREE with thine adversary.—The imagery is changed, and
returns to that of human tribunals, which has met us in Matthew 5:22. The man
whom we have wronged appears as the “adversary,” the prosecutor bringing his
charge against us. The impulse of the natural man at such a time, even if conscious
of wrong, is to make the best of his case, to prevaricate, to recriminate. The truer
wisdom, Christ teaches, is to “agree”—better, to be on good terms with—show our
own good will, and so win his. The whole teaching, it is obvious, is ADDRESSED to
one who has done wrong. The treatment of a false charge involves different
considerations.
The officer.—In this case, the officer of the court, the gaoler.
In the APPLICATIO of the words, the judge is clearly God, and the officers, those
(angels or others) who execute His judgment, and the “adversary,” those whom we
have wronged, leaving the wrong unredressed. In 1 Peter 5:8 the devil is described
as the great “adversary,” and that meaning is, perhaps, not excluded, though it is
not prominent, here. Any evil deed becomes in the end as an accusing Satan, bearing
its witness against us; and Satan himself is the embodiment of all such accusers.
COKE, "Matthew 5:25-26. AGREEwith thine adversary— Our blessed Saviour
here enforces the exhortation in the preceding verses, from the consideration of
what was reckoned prudent in ordinary law-suits. In such cases, wise and honest
men always advise the party that has done the wrong to make up matters with his
adversary whilst it is in his power, lest the sentence of a judge, being interposed, fall
heavy on him. For the same reason, we, when we have offended our brother, ought
to make it up with him, whilst an OPPORTU ITY of repentance is allowed us, and
that, though our quarrel should have PROCEEDEDto the greatest lengths; lest the
sentence of the supreme judge overtake us, and put reconciliation out of our power
for ever. The original ισθι ευνοων, rendered agree, seems to imply not only peace,
but benevolence; and therefore might be rendered, "Come to a friendly agreement."
The word αντιδικος, adversary, property signifies a person who is going to law with
another. The farthing, κοδραντης, was the least brass coin that the Romans had. In
a figurative sense, which is that of the Lord Jesus Christ here, the prison is taken for
hell, out of which the unrelenting sinner can never come, according to our Lord's
declaration, because he can never be able to make satisfaction.—We are all thy
debtors, O Lord, and in one sense theprisoners of thy justice; of ourselves most
incapable, not only of paying the uttermost farthing, but even of discharging the
least part of the debt. We bless thee for that generous Surety, who has undertaken
and discharged it for us; and by the price of whose atoning blood we are delivered

from the chains of darkness, and are TRA SLATED into the glorious liberty of thy
children! See Doddridge, Beausobre and Lenfant, &c.
BARCLAY, "MAKE PEACE I TIME
Matthew 5: 25, 26
Get on to good terms again with your opponent, while
you are still on the road with him, in case your
opponent hands you over to the judge, and the judge
hands you over to the court officer, and you be cast
into prison. This is the truth I tell you if that
happens, you certainly will not come out until you
have paid the last farthing.
HERE Jesus is giving the most practical advice; he is telling
men to get trouble sorted out in time, before it piles up
still worse trouble for the future.
Jesus draws a picture of two opponents on their way
together to the law courts ; and He tells them to get things
settled and straightened out before they reach the court,
for, if they do not, and, if the law takes its course, there
will be still worse trouble for one of them at least in the
days to come.
The picture of two opponents on the way to court
together seems to us very strange, and indeed rather
improbable. But in the ancient world it often happened.
Under Greek law there was a process of arrest called
apagoge, which means summary arrest. In it the plaintiff
himself arrested the defendant. He caught him by his robe
at the throat, and held the robe in such a way that, if he
struggled, he would strangle himself. Obviously the causes
for which such an arrest was legal were very few. The
malefactor had to be taken in the act, and caught red-
handed. The crimes for which a man might be summarily
arrested by anyone in this way were thieving, clothes-stealing
(clothes-stealers were the curse of the public baths in ancient
Greece), picking pockets, house-breaking and kidnapping
(the kidnapping of specially gifted and accomplished
slaves was very common in ancient Greece). Further, a
man might be summarily arrested if he was discovered to
be exercising the rights of a citizen when he had been dis-
franchised, or if he returned to his state or city after being
exiled. In view of this custom it was by no means uncom-
mon to see a plaintiff and a defendant on their way to
court together in a Greek city.

Clearly it is much more likely that Jesus would be
thinking in terms of Jewish law; nor was this situation by
any means impossible under Jewish law. This is obviously
a case of debt, for, if peace is not made, the last farthing
will have to be paid. Such cases were settled by the local
council of elders. A time was appointed when plaintiff and
defendant had to appear together; in any small town or
village there was every likelihood of them finding them-
selves on the way to the court together. When a man was
adjudged guilty, he was handed over to the court officer.
Matthew calls the officer the huperetes; Luke calls him, in
his version of the saying, by the more common term,
praktor (Luke 12: 58, 59). It was the duty of the court
officer to see that the penalty was duly paid, and, if it was
not paid, he had the power to imprison the defaulter, until
it was paid. It is no doubt of that situation that Jesus was
thinking. Jesus' advice may mean one of two things.
(i) It may be a piece of most practical advice. Again
and again it is the experience of life that, if a quarrel, or a
difference, or a dispute is not healed immediately, it can
go on breeding worse and worse trouble as time goes on.
Bitterness breeds bitterness. It has often happened that a
quarrel between two people has descended to their families,
and has been inherited by future generations, and has in
the end succeeded in splitting a church or a society in two.
If at the very beginning one of the parties had had the
grace to apologize or to admit fault, a very grievous situa-
tion need never have arisen. If ever we are at variance
with someone else, we must get the situation put right
straight away. It may mean that we must be humble
enough to confess that we were wrong and to make apology;
it may mean that, even if we were in the right, we have to
take the first step towards healing the breach. When per-
sonal relations go wrong, in nine cases out of ten immediate
action will mend them ; but if that immediate action is not
taken, they will continue to deteriorate, and the bitterness
will spread in an ever-widening circle.
(ii) It may be that in Jesus' mind there was something
more ultimate than this. It may be that He is saying,
14 Put things right with your fellowmen, while life lasts, for
some day you know not when life will finish, and you will
go to stand before God, the final Judge of all." The greatest
of all Jewish days was the Day of Atonement. Its sacri-
fices were held to atone for sin known and unknown ; but even

this day had its limitations. The Talmud clearly lays it
down: " The Day of Atonement does atone for the offences
between man and God. The Day of Atonement does not
atone for the offences between a man and his neighbour,
unless the man has first put things right with his neighbour."
Here again we have the basic fact a man cannot be right
with God unless he is right with his fellow-men. A man
must so live that the end will find him at peace with all
men.
It may well be that we do not need to choose between
these two interpretations of this saying of Jesus. It may
well be that both were in the mind of Jesus, and that what
Jesus is saying is: " If you want happiness in time, and
happiness in eternity, never leave an unreconciled quarrel
or an unhealed breach between yourself and your brother
man. Act immediately to remove the barriers which
anger has raised."
CALVI , "25.Be agreed with thy adversary Christ appears to go farther, and to
exhort to reconciliation not only those who have injured their brethren, but those
also who are unjustly treated. (401) But I interpret the words as having been spoken
with another view, to take away occasion for hatred and resentment, and to point
out the method of cherishing good-will. For whence come all injuries, but from this,
that each person is too tenacious of his own rights, that is, each is too much disposed
to consult his own convenience to the disadvantage of others? Almost all are so
BLI DED by a wicked love of themselves, that, even in the worst causes, they flatter
themselves that they are in the right. To meet all hatred, enmity, debates, and acts of
injustice, Christ reproves that obstinacy, which is the source of these evils, and
enjoins his own people to cultivate moderation and justice, and to make some
abatement from the highest rigor, that, by such an act of justice, they may purchase
for themselves peace and friendship. (402) It were to be wished, I DEED, that no
controversy of any kind should ever arise among us; and undoubtedly men would
never break out into abuse or quarrelling, if they possessed a due share of meekness.
But, as it is scarcely possible but that differences will sometimes happen, Christ
points out the remedy, by which they may be immediately settled; and that is, to put
a restraint on our desires, and rather to act to our own disadvantage, than follow up
our rights with unflinching rigor. That Christ frequently gave this exhortation is
evident from the twelfth chapter of Luke’ Gospel, where he does not relate the
sermon on the mount, but gives an abridgment of various passages in our Lord’
discourses.
Lest the adversary deliver thee to the judge This part is explained by some in a
metaphorical sense, that the Heavenly Judge will act toward us with the utmost
rigor, so as to forgive us nothing, if we do not labor to settle those differences which
we have with our neighbors. But I view it more simply, as an admonition that, even
among men, it is usually advantageous for us to come to an early agreement with

adversaries, because, with quarrelsome persons, their obstinacy often costs them
dear. At the same time, I admit, that the comparison is justly APPLIEDto God; for
he will exercise judgment without mercy (Jas_2:13) to him who is implacable to his
brethren, or pursues his contentiousness to the utmost. But it is highly ridiculous in
the Papists, to construct their purgatory out of a CO TI UED allegory on this
passage. othing is more evident than that the subject of Christ’ discourse is the
cultivation of friendship among men. They have no shame, or conscientious scruple,
to pervert his words, and to torture them into a widely different meaning, provided
they can impose on the unlearned. But as they do not deserve a lengthened
refutation, I shall only point out, in a single word, their shameful ignorance. The
adversary is supposed by them to be the devil. But Christ enjoins those who believe
on him to be agreed with the adversary Therefore, in order that the Papists may
find their purgatory here, they must first become the friends and brethren of devils.
A farthing is well known to be the fourth part of a penny: but here, as is evident
from Luke, it denotes a mite, or any small piece of money. ow, if we were disposed
to cavilling, (403) we might here obtain another exposure of the absurdity of the
Papists. For, if he who has once E TERED Purgatory will never leave it, till he has
paid the last farthing, it follows, that the suffrages (as they call them) of the living
for the dead are of no avail. For Christ makes no allowance, that others may free a
debtor by satisfying for him, but expressly demands from each person the
PAYME T of what he owes. (404) ow, if Moses and other satisfactions are useless,
however warm the fire of Purgatory may be, yet the kitchens of priests and monks,
for the sake of which they are so anxious to maintain it, will be cool enough.
(401) “Mais aussi ceux qui sont assaillis et provoquez les premiers;” — “ also those
who are first attacked and provoked.”
(402) “Afin que ne prenans pas les choses a la rigueur, ils rachetent paix et amite en
se monstrans ainsi traitables.” — “ not taking things to the rigor, they may purchase
peace and friendship, by showing themselves so tractable.”
(403) “Qui voudroit user de cavillation et chippoter sur chacun mot.” — “ who
would cavil and higgle about every word.”
(404) “Mais il requiert nommement qu'un chacun satisface pour soy, et paye ce qu'il
doit.” — “ he requires expressly that each satisfy for himself and pay what he
owes.”
BE SO , "Matthew 5:25. AGREE &c. — Here our Lord enforces the preceding
exhortation, from the consideration of what is reckoned prudent in ordinary
quarrel and law-suits. “In such cases, wise men always advise the party that has
done wrong to make up matters with his adversary while it is in his power, lest the
sentence of a judge, being interposed, fall heavy on him. For the same reason, we,
who have offended our brother, ought to make it up with him, while an opportunity
of repentance is allowed us; and that though our quarrel should have PROCEEDED
to the greatest lengths, lest the sentence of the Supreme Judge overtake us, and put
reconciliation out of our power for ever.” With thine adversary quickly — With any

against whom thou hast thus offended; whiles thou art in the way with him —
Going with him to a magistrate; or, instantly, on the spot; before you part. Lest the
adversary deliver thee to the judge — To be tried before him; and the judge,
deciding the cause against thee, deliver thee to the officer of the court, to keep thee
in custody till satisfaction be made, and thou be cast into prison — ot being able to
discharge A ACCOU T enhanced with so many additional articles of expense.
Thou shalt by no means come out thence — Be released out of prison; till thou hast
paid the uttermost farthing — For thy antagonist, when he has got thee at such an
advantage, will be more rigorous in his demands than before. And surely, if by
impenitent wickedness thou makest thyself the prisoner of the divine justice, thy
case will be yet more deplorable and hopeless. Understanding the words in a
figurative sense, which is, partly at least, intended by Christ here, the prison is
taken for hell, out of which the unrelenting sinner can never come, ACCORDI G to
our Lord’s declaration, because he can never be able to make that satisfaction.
“Lord, we are all the debtors, and, in one sense, the prisoners of thy justice, and of
ourselves were most incapable, not only of paying the uttermost farthing, but even
of discharging the least part of the debt! We bless thee for that generous Surety who
has taken and discharged it for us; and by the price of whose atoning blood we are
delivered from the chains of darkness, and are TRA SLATED into the glorious
liberty of thy children.” — Doddridge. What has hitherto been said refers to
meekness; what follows, to purity of heart.
COFFMA , "Settling disagreements and healing possible sources of friction should
be the pressing business of every day. In that manner, hatreds and enmities would
not be left to build up strength. An attitude of conciliation and fairness can pull the
sting from many thorny human problems, provided it is manifested spontaneously
and early enough at the first sign of disagreement or conflict.
KRETZMA , "The picture is that of a debtor on the way to court with his
creditor, Deu_21:18; Deu_25:1, who is his adversary, but probably might be found
willing to come to terms outside of court. The advice is that the debtor be in a very
conciliatory mood, ready and eager to straighten out the difficulty without litigation.
In case a settlement would not be effected in this manner, the danger would be that
the adversary, losing all patience, would deliver and even forcibly drag the debtor
before the judge, SECURE a favorable decision, have this carried out by the officer
of the court, and have the satisfaction of seeing him taken to prison. All hopes of
obtaining mercy would then be shattered. For even the last quadrans , the fourth
part of a Roman assarin, which was worth not quite two cents, would be demanded
of him. PAYME T would be exacted to the last fraction of a penny. A very earnest
admonition not to wait or hesitate about coming to terms with our adversary, with
any one whom we owe reconciliation. The brief period of life is soon behind us, and
the implacable that refused to AGREE will find in the Lord an equally implacable
Judge.

CHARLES SIMEO , "THE IMPORTA CE OF SEEKI G RECO CILIATIO
WITH GOD
Mat_5:25-26. AGREEwith thine adversary quickly, whiles thou art in the way with
him; lest at any time the adversary deliver thee to the judge, and the judge deliver
thee to the officer, and thou be cast into prison. Verily I say unto thee, thou shall by
no means come out thence, till thou hast paid the uttermost farthing.
IT is thought by many, that prudential considerations are unworthy the attention of
a Christian. That he ought to be influenced by higher principles, we readily admit.
The love of Christ should be to him in the place of all other incentives, so far at least
that he should not need any other motive for doing the will of God. But Christians
are men, and feel the force of every principle which can operate upon the human
mind: and therefore subordinate motives may fitly be proposed to them in aid of
those which are more worthy of their regard. Our blessed Lord, having explained
the sixth commandment, inculcates the duties contained in it, particularly that of
seeking reconciliation with an offended brother: and this he does, first from the
consideration of the offence which a want of a conciliatory spirit gives to God, and
next from a consideration of the danger to which it exposes ourselves. In the former
view we have treated of it in the foregoing verses; in the latter view we are to speak
of it at this time. But the peculiarly emphatic manner in which our Lord speaks in
the words before us, will naturally, and almost necessarily, lead our thoughts
beyond the mere concerns of time, to another tribunal before which we must all
appear. We shall therefore consider our text,
I. In its primary and literal sense—
When we have by any means offended a brother, we should not defer the period of
making proper concessions, but should make them “quickly:” the danger of delay is
great: for,
1. The breach may become irreparable—
[When we have excited a painful feeling in the breast of another, or even injured
him in a considerable degree, we may by instantaneous concessions abate at least, if
not entirely remove, his anger. But the longer he is suffered to pore over the injuries
he has sustained, the more his wound festers, and indignation rankles in his bosom.
CO TI UED pondering over the misconduct of the offending person brings to his
recollection a multitude of incidents, which under other circumstances would have
been overlooked, but, viewed through the medium of anger, are magnified into
importance, and regarded as aggravations of the offence committed. Thus an
aversion to make acknowledgments on the one side begets inflexibility on the other;
and that which might have passed away as a slight and transient dispute, becomes a
ground of bitter alienation and rooted aversion. To prevent this, we should strive to
make up the matter “while we are in the way with him.” Instead of separating

immediately, as is usually the case, and avoiding all means of friendly
communication, we should labour to prevent matters from coming to an extremity:
and set ourselves in the first instance to procure a reconciliation, precisely as we
would to extinguish a fire that threatened to consume our house: we should not stop
till the flames had gained an irresistible ascendant; but should set ourselves first to
quench the fire, and afterwards guard against the occasions of future
conflagration.]
2. The consequences may be fatal—
[Our Lord supposes a person so irritated as to have determined to prosecute us in a
court of law: and he supposes that the offence has been such as, when judgment is
given against us, will terminate in our ruin; the compensation awarded him, and the
costs of the suit, exceeding our power to discharge, we shall be cast into prison, and
be liberated from thence no more.
This is a consequence which not unfrequently happens for want of timely
humiliation in the offending party. But where measures are not pursued to such an
extent, the disagreement may yet be attended with most calamitous effects.And it
will be well for us to remember, that, though the persons we may offend may not be
able to avenge themselves in that precise way, there is no person who may not at
some time or other have it in his power to do us an essential injury: and therefore,
though it is but a poor motive for a Christian to act upon, we may not improperly
bear it in mind, as a subordinate considertion, to keep us from giving offence to any,
and to stir us up to adopt the most prompt and effectual means of reconciliation
with any whom we may have chanced to provoke.]
That our subject may be more generally interesting, we shall consider the text,
II. In a secondary and accommodated sense—
otwithstanding the Apostles occasionally QUOTE the Scriptures in a secondary
and accommodated sense, we would be very cautious in taking such a liberty with
the word of God. But we can scarcely conceive that our Lord had not some
reference to the future judgment, when the Supreme Judge of all will execute on
every unhumbled sinner the punishment he deserves. Though our offences be
primarily against our fellow-creature, he will take cognizance of them at the last
day, if we have not sought forgiveness in this life, as well at the hand of our offended
brother, as at his hands. But since we cannot absolutely affirm that this is the sense
of our text, we are contented to call it an accommodated sense; more especially
because, in this latter sense, we consider God as the offended party, no less than the
Judge who takes cognizance of the offence. Let not this, however, be thought a great
liberty, because he is really the offended party, whether our transgression be
immediately against man or not; and, as we have observed, he will bring every work
into judgment, whomsoever it might affect in the first instance.
With this apology we shall consider our text as prescribing a rule of conduct for us

towards God no less than towards our fellow-creatures: and this we may well do;
for,
1. Our duty is the same
[We have all offended God, and that in instances without number. To humble
ourselves before him is our bounden duty. This would be our duty, though no means
of reconciliation had been provided for us: but when God has sent his only-begotten
Son to make an atonement for our sins, that so we might be brought into a state of
reconciliation with him in a way consistent with the honour of his law and of his
moral government, we should be inexcusable I DEED if we should delay to seek
him one single moment. The ingratitude which such conduct would argue, would
aggravate our past offences beyond measure — — —]
2. The reasons for it are the same—
[“We are yet in the way with him.” Though we are hastening to the judgment-seat of
Christ, we are not yet arrived there: and there is yet time for reconciliation with our
offended God — — — This time however will be very short; how short we know
not: we are advancing towards his tribunal every day and hour — — — But, if once
the matter is brought before the Judge, all hope of mercy and forgiveness will be
past: justice must then be dispensed ACCORDI G to the strict letter of the law —
— — The sentence that will then be decreed will be unalterably fixed for ever: so
far from “paying the last farthing” of our debt, we shall never be able to pay one
farthing: and consequently must endure the penalty of our sins for ever and ever.
Who can reflect on the awfulness of that prison, and yet continue one hour in an
unreconciled state? — — — Consider the solemnity with which our Lord warns us
against delay, and lose not another moment in imploring mercy at the hands of
God.]
Reflections—
1. Of what value in the sight of God is brotherly love!
[If we were to judge by the little regard shewn to it by men, we should ACCOU T it
of no value: but God declares, that whatever we may have, or do, or suffer, if
destitute of this, we are no better than sounding brass, or tinkling cymbals [ ote:
1Co_13:1-3.]. As far as we are possessed of this, so far we resemble him [ ote: 1Jn_
4:7-8; 1Jn_4:16.]: as far as we are destitute of it, we resemble “the devil, who was a
murderer from the beginning [ ote: 1Jn_3:14-15. with Joh_8:44.].” Let us cultivate
to the uttermost this heavenly grace — — —]
2. How happy would the world be if Christianity universally prevailed!
[“Love is the fulfilling both of the law” and the Gospel too. If the Gospel reigned in
the hearts of all, “Judah would no more vex Ephraim, nor would Ephraim envy
Judah.” All would be harmony and peace throughout the world. To prove the

blessedness of such a state, I need only appeal to those, who have felt at any time the
disquietudes arising from anger and contention, and have at last been enabled to re-
unite with their brother in cordial amity and affection. What a difference is there in
your feelings! Instead of being harassed with incessant vexation, how are you now
filled with tranquillity and joy! If then we have nothing more than our own
happiness in view, we should, “as much as lieth in us, live peaceably with all men”
— — —]
3. How earnest should we be in preparing for the future judgment!
[There, not overt actions only, but tempers and dispositions, will be strictly
investigated: and a sentence will be passed upon us, founded on the moral state of
our minds. Let us not trifle in a matter of such importance. Let us not be satisfied
with saying, “I forgive all;” but let us inquire whether there be any person of whom
we have not asked forgiveness? — — — Our proud hearts are very averse to stoop;
but if we do not humble ourselves now before God and man, the time will come
when we shall “find no place of repentance, though we should seek it carefully with
tears [ ote: Heb_12:17. Mat_25:10-12.].”]
BIBLICAL ILLUSTRATOR, "Agree with thine adversary.
Reconciliation with God
1. Man by his sin has made God his adversary.
2. God has opened a way by which sinners, though they have thus grossly offended,
may be brought back into a state of reconciliation with Him.
3. To show you that it is man’s duty and interest to avail himself of the opportunity
of coming into agreement with God.
I. Who are the persons that may rightly apply to themselves the motives by which i shall
urge the business of agreement with God. God is the adversary of any child of Adam who
has not availed himself of pardon, the man of private virtue as well as his profligate
neighbour.
II. Motives by which this business is urged won you.
1. Consider what it is I am endeavouring to enforce upon your attention. No trifle,
agreement with God.
2. What would be the blessings that would result if you were thus reconciled to God.
3. What will be the consequences if you are not reconciled?
4. Let me remind you of the interest others take in your reconciliation with God.
III. Begin that reconciliation immediately “Whiles thou art in the way.”
1. God is now waiting to come to agreement with you.
2. What reason have you to advance why you should not.
3. Consider the uncertainty of life.
4. All the opportunities of agreement are confined to this present life.

5. The results that in another world will follow a want of reconciliation with God in
this, are indescribably dreadful.
6. The punishment will be inevitable and eternal. (J. A. James, D. D.)
Agree with thine adversary quickly
1. The Lord warns us to make our Christian peace in time.
2. To take care that our sacramental offering of charity and forgiveness be not
delayed.
3. Lest our adversary be no more in the way with us; lest, among the many partings
of this world, we lose sight of him for ever.
4. And that on the ground of God’s awful judgment.
5. For to Him the unreconciled quarrels of this world must be referred.
6. He will exact the uttermost farthing of His own incalculable debt from those who
have been unkind and unforgiving to their fellow-servants. (G. Moberley, D. C. L.)
26 Truly I tell you, you will not get out until you
have paid the last penny.
CLARKE, "The uttermost farthing - Κοδραντην. The rabbins have this Greek
word corrupted into ‫קרדיונטסס‬ kordiontes, and ‫,קונטריק‬ kontrik, and say, that two ‫פרוטות‬
prutoth make a kontarik, which is exactly the same with those words in Mar_12:42, λεπτα
δυο, ο εστι κοδραντης, two mites, which are one farthing. Hence it appears that the λεπτον
lepton was the same as the prutah. The weight of the prutah was half a barley-corn, and it
was the smallest coin among the Jews, as the kodrantes, or farthing, was the smallest
coin among the Romans. If the matter issue in law, strict justice will be done, and your
creditor be allowed the fullness of his just claim; but if; while you are on the way, going
to the magistrate, you come to a friendly agreement with him, he will relax in his claims,
take a part for the whole, and the composition be, in the end, both to his and your profit.
This text has been considered a proper foundation on which to build not only the
doctrine of a purgatory, but also that of universal restoration. But the most
unwarrantable violence must be used before it can be pressed into the service of either of
the above antiscriptural doctrines. At the most, the text can only be considered as a

metaphorical representation of the procedure of the great Judge; and let it ever be
remembered, that by the general consent of all (except the basely interested) no
metaphor is ever to be produced in proof of any doctrine. In the things that concern our
eternal salvation, we need the most pointed and express evidence on which to establish
the faith of our souls.
GILL, "Verily, I say unto thee,.... This may be depended upon, you may assure
yourself of it, that
thou shalt by no means come out thence, from prison,
till thou hast paid the uttermost farthing, or "last farthing"; or as the Ethiopic
version reads it, "till thou hast exactly paid all"; which seems to express the
inexorableness of the creditor, and the impossibility of the debtor's release.
JAMISO , "Verily I say unto thee, Thou shalt by no means come out
thence, till thou hast paid the uttermost farthing — a fractional Roman coin, to
which our “farthing” answers sufficiently well. That our Lord meant here merely to give
a piece of prudential advice to his hearers, to keep out of the hands of the law and its
officials by settling all disputes with one another privately, is not for a moment to be
supposed, though there are critics of a school low enough to suggest this. The concluding
words - “Verily I say unto thee, Thou shalt by no means come out,” etc. — manifestly
show that though the language is drawn from human disputes and legal procedure, He
is dealing with a higher than any human quarrel, a higher than any human tribunal, a
higher than any human and temporal sentence. In this view of the words - in which
nearly all critics worthy of the name agree - the spirit of them may be thus expressed: “In
expounding the sixth commandment, I have spoken of offenses between man and man;
reminding you that the offender has another party to deal with besides him whom he has
wronged on earth, and assuring you that all worship offered to the Searcher of hearts by
one who knows that a brother has just cause of complaint against him, and yet takes no
steps to remove it, is vain: But I cannot pass from this subject without reminding you of
One whose cause of complaint against you is far more deadly than any that man can have
against man: and since with that Adversary you are already on the way to judgment, it
will be your wisdom to make up the quarrel without delay, lest sentence of
condemnation be pronounced upon you, and then will execution straightway follow,
from the effects of which you shall never escape as long as any remnant of the offense
remains unexpiated.” It will be observed that as the principle on which we are to “agree”
with this “Adversary” is not here specified, and the precise nature of the retribution that
is to light upon the despisers of this warning is not to be gathered from the mere use of
the word “prison”; so, the remedilessness of the punishment is not in so many words
expressed, and still less is its actual cessation taught. The language on all these points is
designedly general; but it may safely be said that the unending duration of future
punishment - elsewhere so clearly and awfully expressed by our Lord Himself, as in
Mat_5:29, Mat_5:30, and Mar_9:43, Mar_9:48 - is the only doctrine with which His
language here quite naturally and fully accords. (Compare Mat_18:30, Mat_18:34).
TRAPP, "Ver. 26. Thou shalt by no means come out thence till, &c.] i.e. ever come

Matthew 5 23 37 commentary

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Matthew 5 23 37 commentary