Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadCharles Simeon Commentary - Matthew 5:23 - 5:24
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
THE NECESSITY OF SEEKING RECONCILIATION WITH MEN
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. Nor 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. Indeed, 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 account “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 blinds 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 [Note: 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 [Note: Lev_6:2-6.]: and it was practised under the Gospel. No sooner was Zaccheus converted to the faith, than he engaged to restore fourfold to any person whom in his unconverted state he had defrauded [Note: 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? No 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?’ No: 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 [Note: Pro_15:8; Pro_21:27.].” Hear how solemnly God protests against all such hypocritical services [Note: 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, according to that advice of the Apostle, “Let a man examine himself, and so let him come [Note: 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 [Note: Jam_3:17.].”]