(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.

Verses 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).

5:21-26 The Jewish teachers had taught, that nothing except actual murder was forbidden by the sixth commandment. Thus they explained away its spiritual meaning. Christ showed the full meaning of this commandment; according to which we must be judged hereafter, and therefore ought to be ruled now. All rash anger is heart murder. By our brother, here, we are to understand any person, though ever so much below us, for we are all made of one blood. Raca, is a scornful word, and comes from pride: Thou fool, is a spiteful word, and comes from hatred. Malicious slanders and censures are poison that kills secretly and slowly. Christ told them that how light soever they made of these sins, they would certainly be called into judgment for them. We ought carefully to preserve Christian love and peace with all our brethren; and if at any time there is a quarrel, we should confess our fault, humble ourselves to our brother, making or offering satisfaction for wrong done in word or deed: and we should do this quickly; because, till this is done, we are unfit for communion with God in holy ordinances. And when we are preparing for any religious exercises, it is good for us to make that an occasion of serious reflection and self-examination. What is here said is very applicable to our being reconciled to God through Christ. While we are alive, we are in the way to his judgement-seat; after death, it will be too late. When we consider the importance of the case, and the uncertainty of life, how needful it is to seek peace with God, without delay!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, Deuteronomy 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.