Exegetical and Hermeneutical Commentary of Matthew 5:25
Agree with thine adversary quickly, while 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.
25. Agree ] Lit. be friendly with. The participle in the orig. conveys the idea of continuance. The thought of the preceding verse is extended and generalised. By the “adversary” are meant those against whom we harbour that resentment which keeps us from the kingdom of God. “While there is time in this life put away the resentment. Show thyself to be a son of God by being a peacemaker.” Mat 5:9.
The imagery is taken from the law-courts. It would be well for a man to compound with his creditor before the case should be brought before the judge.
Fuente: The Cambridge Bible for Schools and Colleges
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. – Blackstones 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.
Fuente: Albert Barnes’ Notes on the Bible
Mat 5:25
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 mans 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 Gods 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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. Agree with thine adversary quickly] Adversary, , 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 dishonour God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Forasmuch as the overt acts and expressions of unjust wrath and malice are iniquities punishable by the judge, let it be the care of those that will be my disciples, if by their passions they have provoked any, and made them their adversaries, quickly to agree with them; for you know the ordinary course of enraged adversaries amongst men, is to bring their actions, and to bring men before the civil judge; and when the judge upon inquiry hath found them guilty, he useth to deliver them to the gaoler to be carried to prison, until they have fully paid their fines for such offences. And forasmuch as not only the overt acts, but the passions which cause such acts, are culpable before God, and make men obnoxious to his righteous judgment, and God by them is made an adversary to the soul, as having violated his great command, Thou shalt do no murder; let all my disciples, who have been or may be overtaken with such faults, by repentance and faith in me make their peace with God in this life, lest dying in impenitency they be put under the eternal displeasure and wrath of God, from whence they shall never be delivered, Mat 6:15; 18:35.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. Agree with thine adversarythineopponent in a matter cognizable by law.
quickly, whiles thou art inthe way with him“to the magistrate,” as in Lu12:58.
lest at any timehere,rather, “lest at all,” or simply “lest.”
the adversary deliver thee tothe judge, and the judgehaving pronounced thee in the wrong.
deliver thee to theofficerthe official whose business it is to see the sentencecarried into effect.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 , 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,
, “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, De 16:18. , “judges” they are the judges that are fixed in the sanhedrim, and such that engage in law suits come before them: , “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 ; 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.
g Misn. Sanhedrim, c. 1. sect. 1. h T. Bab. Sanhedrim, fol. 95. 2. i Maimof. Hilch. Sanhedrim, c. 6. sect. 7.
Fuente: John Gill’s Exposition of the Entire Bible
Agree with ( ). A present periphrastic active imperative. The verb is from (friendly, kindly disposed). “Mak up wi’ yere enemy” (Braid Scots). Compromise is better than prison where no principle is involved, but only personal interest. It is so easy to see principle where pride is involved.
The officer ( ). This word means “under rower” on the ship with several ranks of rowers, the bottom rower ( under and , to row), the galley-slave, then any servant, the attendant in the synagogue (Lu 4:20). Luke so describes John Mark in his relation to Barnabas and Saul (Ac 13:5). Then it is applied to the “ministers of the word” (Lu 1:2).
Fuente: Robertson’s Word Pictures in the New Testament
Agree with [ ] . Lit., be well – minded towards; inclined to satisfy by paying or compromising. Wyc., Be thou consenting to.
Officer [] . Denoting a subordinate official, as a herald or an orderly, and in this sense applied to Mark as the “minister” or attendant of Paul and Barnabas (Act 13:5). It furnishes an interesting instance of the expansion of a word from a limited and special meaning into a more general one; and also of the influence of the Gospel in lifting words into higher and purer associations. Formed with the verb ejressw, to row, it originally signified a rower, as distinguished from a soldier, in a war – galley. This word for a galley – slave comes at last, in the hands of Luke and Paul, to stand for the noblest of all offices, that of a minister of the Lord Jesus (Luk 1:2; Act 26:16; 1Co 4:1).
Fuente: Vincent’s Word Studies in the New Testament
1) “Agree with thine adversary quickly,” (isthi enunomo to antidiko sou tachu) “Be kindly disposed toward your adversary,” on matters of difference that relate to civil adjudication or civil law. Come to an understanding, make a prompt settlement of differences, for law is costly in finance and influence.
2) “Whiles thou art in the way with him;” (heos hotou ei met’autou en te hodo) “While you are with him in the way,” of controversy, or at issue with him. Be fair, be honest to the extent that you may gain the highest respect with your adversary or opponent in a controversy over matters of social and business life, before you come before civil Magistrates as in Luk 12:58; 1Co 6:1-7.
3) “Lest at any time the adversary deliver thee to the judge, mepote se parado ho antidikos to krite) “Lest at any moment (of advantage) your opponent should deliver you to the judge,” bring legal charges against you on an impulse.
4) “And the judge deliver thee to the officer,” (kai ho krites to huperete) “And the judge should just as impulsively turn you over to the officer,” for solitary confinement until the charges impulsively incited against you, by your own conduct, should be heard before the judge at a time appointed.
5) “And thou be cast into prison.” (kai eis phulaken blethese) “And you be cast into prison,” to the hurt of your influence and that of the church, your new covenant fellowship. To be imprisoned over controversy among brethren is a reproach to the individuals involved, their family name, their influence, and above all to their church, 1Co 6:1-7, is the best summary guide recounted regarding conflicts of brethren in the church, when civil related conflicts arise.
Fuente: Garner-Howes Baptist Commentary
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 blinded 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, indeed, 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’s Gospel, where he does not relate the sermon on the mount, but gives an abridgment of various passages in our Lord’s 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 applied to 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 continued allegory on this passage. Nothing is more evident than that the subject of Christ’s 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. Now, 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 entered 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 payment of what he owes. (404) Now, 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;” — “but 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.” — “That, 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.” — “One 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.” — “But he requires expressly that each satisfy for himself and pay what he owes.”
Fuente: Calvin’s Complete Commentary
(25) Agree with thine adversary.The imagery is changed, and returns to that of human tribunals, which has met us in Mat. 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 agreebetter, to be on good terms withshow 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 application 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 1Pe. 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
25. Adversary A plaintiff at law, to whom a debt or payment of penalty is due. While thou art in the way with him An allusion to the Roman law, by which the plaintiff himself seized the defendant, and drew him before the court for trial. So in Luk 12:58, it is, “When thou goest with thine adversary to the magistrate, as thou art in the way.” Our Lord here counsels a compromise on the way. Officer Who executes the penalty.
The whole is a symbolical representation of divine judgment, as is shown by the next verse, in which justice without mercy is inflexibly declared. The Adversary stands for our offended God. Quickly and the way stand for the brief period of our probation The Judge is the Son of man at his coming. The officer is the judicial angel. Mat 25:31. The prison is hell. Sentiment, repair every wrong before divine justice inflict punishment to the utmost.
Fuente: Whedon’s Commentary on the Old and New Testaments
Agree with your adversary quickly, while you are with him in the way,
Lest it happen that the adversary deliver you to the judge,
And the judge deliver you to the officer, and you be cast into prison.
Truly I say to you, you will by no means come out from there,
Until you have paid the last penny.”
Finally Jesus brings out a further point and that is that being unreconciled might lead to repercussions. It may not only bring us problems before God, it may also bring us problems with men. For not only might our attitude prevent us from being able to approach God and have fellowship with Him, it might even result in reprisals against us. Thus even from a worldly point of view we are advised to be reconciled with people who have something against us.
For if we are slow in seeking reconciliation we may find that the pace builds up, and we may suddenly find ourselves being called to account. And then we may be found guilty, with the court handing us over into the custody of the police, with the result that we might find ourselves in prison. The background for the idea of prison for such offences is Greek and Roman rather than Jewish and fits perfectly into the environment of Galilee of the Gentiles. All in Galilee knew the ways of the Gentiles among them in which they could so easily be involved. (This would also serve to confirm that ‘brother’ includes Gentiles). But again Jesus is not just mainly thinking of the practicalities as His last comment makes clear. While they may escape an earthly court let them recognise that they will not escape the heavenly court. For these illustrations are but a picture of the final tribunal before the great Judge of all, when every penny that we have will be exacted from us because we have failed to obey God.
The word for ‘adversary’ is a legal term and basically here means ‘the plaintiff’. The ‘officer’ is the one appointed to carry out the judge’s instructions. The ‘penny’ is strictly the lowest level of coinage.
Similar words to these are found in Luk 12:57-59 in a different context and with a different emphasis. But that need not mean that Jesus only ever said them once and each Gospel writer used them as they thought fit. This was precisely the kind of illustration that was good for repetition and useable in a number of ways. And if He saw His regular listeners repeating them as He spoke Jesus would have been only too delighted that His hearers had so learned His words by heart that they could repeat them along with Him. For the expectation that His words would be remembered was a main consideration when He worked out what He would say, and was the main purpose of continual repetition. And the words fit aptly, both here and in Luke.
(The fact that Jesus constantly repeated His teaching, with variations, helps to explain why we seemingly have so little of it when He seemingly taught so much. John indicates that there is much that we do not have, but he clearly felt that what the church did have covered the main ground of what He had said over a number of years, otherwise he would no doubt have arranged for them to have more. And none knew what Jesus had said better than him – see Joh 21:25).
Fuente: Commentary Series on the Bible by Peter Pett
The same truth in a different parable:
v. 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.
v. 26. Verily, I say unto thee, Thou shall by no means come out thence till thou hast paid the uttermost farthing. 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. Payment 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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 5:25-26. Agree with 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 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. The original , rendered agree, seems to imply not only peace, but benevolence; and therefore might be rendered, “Come to a friendly agreement.” The word , adversary, property signifies a person who is going to law with another. The farthing, , 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 translated into the glorious liberty of thy children! See Doddridge, Beausobre and Lenfant, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 5:25 f. The precept, to be reconciled with the injured person in order not to be cast into hell by God the judge, is made clear by the prudential doctrine of satisfying a creditor in order not to become liable to imprisonment. To abide merely by the prudential doctrine itself which the words convey (Theophylact, Vatablus, and others, including Paulus), is opposed to the context (Mat 5:21-24 ); to take the , however, as the representation of purgatory (many Catholics, not Schegg), or of Sheol (not Gehenna) (Olshausen), is forbidden by the idea of the judgment which also excludes the vague and indefinite “transference of that which is destructive for the external life to that which is destructive in a higher sense” (de Wette). Luk 12:58 has the precept in quite a different connection; but this does not justify us in not regarding it in the present passage as belonging to it (Pott, Kuinoel, Neander, Bleek, Holtzmann, Weiss, and others), since it may be given here and there as a popular symbolical proverb; while precisely here it is most clearly and simply appropriate to the connection.
] be well disposed that is, inclined to satisfy him by making payment or composition.
] The opponent (in a lawsuit) is to be conceived of as a creditor (Mat 5:26 ). The injured brother is intended; comp. Mat 5:23 . Explanations of the Fathers referring it to the devil (Clement of Alexandria), to God (Augustine), to the conscience (Euth. Zigabenus), see in Tholuck.
] without delay, without putting off , Mat 28:7 f.; Joh 11:29 ; Rev 2:16 . “Tarda est superbia cordis ad deprecandum et satisfaciendum,” Bengel.
] If by it was intimated that the compliance should begin without delay, so it is now stated that it shall remain till the extreme termination: even until thou art with him on the road to the judge even then still shalt thou yield compliance. Not of itself (in answer to Tittmann, Synon . p. 167), but, in virtue of the context, is the inclusive “until,” as according to the context it may also be exclusive (comp. on the passage, Mat 1:25 ).
The servant of justice ( ) belongs to the representative of the legal act; and who is meant thereby, is evident from Mat 13:41 f.
] The future , which might be dependent on (Winer, p. 468 f. [E. T. 629]; Buttmann, neut. Gr . p. 201 [E. T. 233]; see on the passage, Col 2:8 ), taken independently , gives the appropriate emphasis to the tragic closing act.
In Mat 5:26 is by no means contained the finality of the condition of punishment, but its non-finality; since the , that is, the removal of the guilt of sin, is for him who is in this an impossibility, Mat 18:34 , Mat 25:41 ; Mat 25:46 , etc. states, then, a terminus which is never reached. Comp. Mat 18:34 .
The quadrans is As in copper, or 2 , of a farthing (Mar 12:42 ); see an the Roman coins in circulation amongst the Jews, Cavedoni, bibl. Numismat . I. p. 78 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1302
THE IMPORTANCE OF SEEKING RECONCILIATION WITH GOD
Mat 5:25-26. 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. 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. Continued 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
Notwithstanding 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 indeed 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 according 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 account 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 [Note: 1Co 13:1-3.]. As far as we are possessed of this, so far we resemble him [Note: 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 [Note: 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 [Note: Heb 12:17. Mat 25:10-12.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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,” Gen 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, Exo 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, Rev 9:6 .
a Si quid benefeceris, levius pluma est: at si offenderis, plumbeas iras gerunt. Plaut.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
25. ] The whole of this verse is the earthly example of a spiritual duty which is understood, and runs parallel with it. The sense may be given: ‘As in worldly affairs, it is prudent to make up a matter with an adversary before judgment is passed, which may deliver a man to a hard and rigorous imprisonment, so reconciliation with an offended brother in this life is absolutely necessary before his wrong cry against us to the Great Judge, and we be cast into eternal condemnation.’
The , in its abstract personification , is the offended law of God , which will cry against us in that day for all wrongs done to others; but in its concrete representation it is the offended brother , who is to us that law, as long as he has its claim upon us. The , in the interpretation, is the way in which all men walk, the of 3 Kings Mat 2:2 , the of Job 16:22 . In the civil process, it represents the attempt at arbitration or private arrangement before coming into court: see Thol. p. 192, 3rd edit. So Chrys.: , . Hom. xvi. 10, p. 219.
Fuente: Henry Alford’s Greek Testament
Mat 5:25-26 . There is much more reason for regarding this passage as an interpolation. It is connected only externally (by the references to courts of law) with what goes before, and it is out of keeping with the general drift of the teaching on the hill. It occurs in a different connection in Luk 12:58 , there as a solemn warning to the Jewish people, on its way to judgment, to repent. Meyer pleads that the logion might be repeated. It might, but only on suitable occasions, and the teaching on the hill does not seem to offer such an occasion. Kuinoel, Bleek, Holtzmann, Weiss and others regard the words as foreign to the connection. Referring to the exposition in Luke, I offer here only a few verbal notes mainly on points in which Matthew differs from Luke. , be in a conciliatory mood, ready to come to terms with your opponent in a legal process ( ). It is a case of debt, and the two, creditor and debtor, are on the way to the court where they must appear together (Deu 21:18 ; Deu 25:1 ). Matthew’s expression implies willingness to come to terms amicably on the creditor’s part, and the debtor is exhorted to meet him half way. Luke’s throws the willingness on the other side, or at least implies that the debtor will need to make an effort to bring the creditor to terms. , a much milder word than Luke’s , which points to rough, rude handling, dragging an unwilling debtor along whither he would rather not go. , the officer of the court whose business it was to collect the debt and generally to carry out the decision of the judge; in Luke . = quadrans , less than a farthing. Luke has , half the value of a ., thereby strengthening the statement that the imprisoned debtor will not escape till he has paid all he owes.
Fuente: The Expositors Greek Testament by Robertson
Agree = Be well-minded. Greek. eunoeo. Occurs only here. adversary = opponent (in a lawsuit).
with. Greek. meta.
officer. Here = the tax-collector, as shown by the Papyri. See note on Luk 12:58.
Fuente: Companion Bible Notes, Appendices and Graphics
25.] The whole of this verse is the earthly example of a spiritual duty which is understood, and runs parallel with it. The sense may be given: As in worldly affairs, it is prudent to make up a matter with an adversary before judgment is passed, which may deliver a man to a hard and rigorous imprisonment, so reconciliation with an offended brother in this life is absolutely necessary before his wrong cry against us to the Great Judge, and we be cast into eternal condemnation.
The , in its abstract personification, is the offended law of God, which will cry against us in that day for all wrongs done to others; but in its concrete representation it is the offended brother, who is to us that law, as long as he has its claim upon us. The , in the interpretation, is the way in which all men walk, the of 3 Kings Mat 2:2, the of Job 16:22. In the civil process, it represents the attempt at arbitration or private arrangement before coming into court: see Thol. p. 192, 3rd edit. So Chrys.: , . Hom. xvi. 10, p. 219.
Fuente: The Greek Testament
Mat 5:25. , be friendly) Seek kindly feeling by showing it yourself.- , with the adversary) to whom you owe money.-Cf. Mat 5:26. The language is parabolical, it applies principally to an adversary who entertains grave animosity even beyond death.-, quickly) The pride of the human heart is slow in deprecation and satisfaction.- , in the way) sc. to the tribunal.- , with him) The plaintiff used himself to apprehend the defendant.- , deliver thee) Great is the power of the adversary. God, as Judge, prosecutes the demand of him who pleads for justice.-, ward) where thou thy whole self wilt be the pledge of payment for the debt.
Fuente: Gnomon of the New Testament
with: Gen 32:3-8, Gen 32:13-22, Gen 33:3-11, 1Sa 25:17-35, Pro 6:1-5, Pro 25:8, Luk 12:58, Luk 12:59, Luk 14:31, Luk 14:32
whiles: Job 22:21, Psa 32:6, Isa 55:6, Isa 55:7, Luk 13:24, Luk 13:25, 2Co 6:2, Heb 3:7, Heb 3:13, Heb 12:17
and the: 1Ki 22:26, 1Ki 22:27
Reciprocal: Jdg 20:3 – the children of Benjamin 1Sa 25:18 – made haste 2Sa 19:16 – hasted Job 31:35 – mine Psa 109:6 – Satan Isa 50:8 – let us Amo 4:12 – prepare Mat 18:34 – and delivered
Fuente: The Treasury of Scripture Knowledge
5:25
This verse is in the nature of good advice concerning disputes with a fellow citizen on the subject of a debt. A conscientious attorney will advise his client to “settle the case out of court” if possible, which is the gist of this admonition from Jesus. Whiles thou art in the way with him means while they are still out of the jurisdiction of the Judge. A man would better suffer some loss and remain a free man, rather than risk having the case decided against him and then have to spend a term in prison because of being unable to pay the sum assessed. All of this is to be understood in the light of an old law where a man could be put into prison for a debt.
Fuente: Combined Bible Commentary
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.
[Whilst thou art in the way with him.] That is, “while thou goest with him to the magistrate;” Luk 12:58; where there is a clear distinction between the magistrate; and the judge; so that by magistrate; or ruler; one may understand the judges in the lower Sanhedrims; by judge; the judges in the highest. That allusion is here made to contentions about money matters, sufficiently appears from the following words, Mat 5:26; “Thou shalt by no means come out of prison till thou hast paid the uttermost farthing.” Now it was the business of the bench, that consisted of three men, to judge of such matters.
The words, therefore, of the verse have this sense: ‘Does your neighbour accuse you of some damage, or of money that is due to him? And are ye now going in the way to the bench of three to commence the suit? Compound with your adversary, lest he compel you to some higher tribunal, where your danger will be greater.’ “For if the lender say to the debtor, ‘Let us go, that judgment may be had of our case from the chief Sanhedrim,’ they force the debtor to go up thence with him. In like manner, if any accuse another of something taken away from him, or of some damage done him, and he that is the accuser will have the higher Sanhedrim to judge of the suit; they force the debtor to go up thence with him. And so it is done with all other things of that nature.”
Before, Christ had argued from piety; that men should seek to be reconciled; now he argues from prudence; and an honest care of a man’s self.
[And the judge deliver thee to the officer.] A word answering to an executioner, a whipper; among the Rabbins. Judges and officers shalt thou make thee in all thy gates; Deu 16:18….”vergers and scourge-bearers [executioners] who stand before the judges. These go through the lanes and streets and inns, and take care about weights and measures; and scourge those that do amiss. But all their business is by the order of the judges. Whomsoever they see doing evil, they bring before the judges,” etc. And Whosoever goes out into the street, let him reckon concerning himself, as if he were already delivered over to the officer; that is, as the Gloss hath it, “Contentions and contentious men will there be met with Gentiles and Israelites: so that let him reckon concerning himself, as though he were already delivered over to the officer, ready to lead him away before the judges.” The Gloss upon Babylonian Joma writes thus; “is the executioner of the Sanhedrim, whose office is to whip.”
Fuente: Lightfoot Commentary Gospels
Mat 5:25. Agree with thine adversary quickly. An opponent in a law-suit
With him in the way, i.e., to the place of judgment, the last opportunity for settlement. The rest of the verse describes the possible course in case of losing the suit. The words: at any time, are superfluous.
Officer, is the same as our sheriff.
Fuente: A Popular Commentary on the New Testament
Mat 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 Not being able to discharge an account 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, according to our Lords 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 translated into the glorious liberty of thy children. Doddridge. What has hitherto been said refers to meekness; what follows, to purity of heart.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 25
That is, it is better to yield something of our rights than to incur the evils and dangers of contending for them.
Fuente: Abbott’s Illustrated New Testament
5:25 {p} 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.
(p) Remove all cause for enmity.
Fuente: Geneva Bible Notes
The second illustration stresses the importance of making things right quickly. Two men walking together to the court where their disagreement would receive judicial arbitration should try to settle their grievance out of court (cf. 1Co 6:1-11). The offender should remove the occasion for the other man’s anger and hatred quickly. Otherwise the judge might make things difficult for both of them. The mention of going from judge to officer to prison pictures the red tape and complications involved in not settling out of court. Likewise God will make it difficult for haters and those who provoke hate in others if they come before Him with unresolved interpersonal disagreements. Malicious anger is evil, and God’s judgment is certain. Therefore disciples must do everything they can to end inappropriate anger quickly (cf. Eph 4:26).