Matthew Chapter 5 verse 25 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerses 25, 26. - Parallel passage: Luke 12:58, 59. The question of the relation of the two passages, as regards both language and original connexion, is exceedingly difficult. As to the former, the verbal differences seem to be such as would hardly have been made on purpose, and to be rather due to memory; yet the agreement is too minute to be the result of memory of a Gospel only oral. Perhaps memory of a document best satisfies the conditions. As to the original connexion of the verses, they, especially ver. 26, can hardly have been spoken twice. Most critics suppose that St. Luke gives them in their proper context; but if so, it is curious that two of his words, ὑπάγεις ἀπήλλαχθαι, seem to recall our preceding ver. 24. One word might have been a mere coincidence, but hardly two. It is not likely that these words in ver. 24 were derived from Luke, for this supposes a double process in St. Matthew's mind, rejecting them from ver. 25 and placing them in ver. 24. It is more natural also to regard the first clause of Luke 12:58, "As... him," as an expansion of the corresponding clause in our ver. 25 rather than this as a compression of that. This apparent reminiscence in Luke of what is given in our vers. 24 and 25a points to the connexion of vers. 24-26 in Matthew being original, and to it having been broken by Luke or by the framer of the source that he used. A further stage in our Lord's warning. A man must not only seek reconciliation with the injured person (ver. 23), and that in preference to fulfilling the holiest service (ver. 24), but he must do so the more because of the danger of postponing reconciliation. It is noteworthy that our Lord in this verse does not define on whose side the cause of the quarrel lies. Verse 25. - Agree with. And that not with a merely formal reconciliation, but reconciliation based on a permanent kindly feeling towards him (ἴσθι εὐνοῶν). Professor Margoliouth suggests that this is a confirmation of what he thinks is the original text of Ecclus. 18:20, "Before judgment beg off" ('Inaugural Lect.,' p. 23: 1890). Thine adversary. Primarily the injured brother (vide infra), Quickly. For such is not the tendency of the human heart. Whiles. Delay not in making reconciliation while you have opportunity. Thayer compares Song of Solomon 1:12. Thou art. On the indicative, cf. Winer, § 41. b, 3. 2, a, note (p. 371, trans. 1870). In the way with him; Revised Version, with the manuscripts, with him in the way. The right reading implies that the proximity of the persons may perhaps not last throughout "the way." "The way" is the road to the judge, as explained in -Luke. But being on the road to him is here not presented as a possibility (Luke), but as a certainty. For so, in fact, it is. Lest... the adversary (ver. 26, note) deliver thee. Translating from the language of parable to that of fact, it is only if reconciliation has not been made, if the heart is still unforgiving and quarrelsome, that God the Judge will take notice of the offence. And the judge... to the officer (τῷ ὐπηρέτῃ); i.e. the officer whose duty it was to execute the judge's commands (cf. Lightfoot, 'Hor. Hebr.,' for illustrations). The expression here belongs to the figure; but in Matthew 13:41 similar duties are predicated of the angels. If the figure was derived from the synagogue, the officer would doubtless be the chazzan, of which, indeed, ὑπηρέτης is the technical rendering (cf. Schurer, II. 2. p. 66). And thou be cast (καὶ βληθήσῃ). The future indicative (still dependent on "lest") brings out the reality of the danger (cf. Bishop Lightfoot, on Colossians 2:8).

Ellicott's Commentary

Ellicott's Commentary for English Readers(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 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 1Peter 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.