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Mat_5:23 f. Ἐὰν … προσφέρῃς ] If thou, then, art about to present thy sacrifice ( δῶρον , Mat_8:4, Mat_15:5, Mat_23:18, also in the LXX., Apocrypha, and Greek writers); consequently, art already occupied with the preparation of the same in the temple.[408] This explanation is required by the words ἔμπροσθεν τοῦ θυς . (ad aram), Mat_5:24.
ἐπὶ τὸ θυσιαστ .] to the altar, in order that the priests may offer it upon the same.
κἀκεῖ μνησθῇς , κ . τ . λ .] “inter rem sacram magis subit recordatio offensarum, quam in strepitu negotiorum,” Bengel. The injured part is the ἀδελφός ; differently in Mar_11:25, where forgiveness is required.
ἔμπροσθ . τοῦ θυσιαστ .] A closer definition added to ἐκεῖ .
πρῶτον ] in the first place (Mat_6:33), before everything else, what thou now hast to do. Compare τότε afterwards. It is to be connected with ὕπαγε (Luther, Erasmus, Castalio, Bengel, and many others; also Gersdorf, p. 107; de Wette, Ewald, Arnoldi, Bleek). Comp. Mat_7:5, Mat_13:30, Mat_23:26. The connection with διαλλάγ . (Beza, Calvin, Er. Schmidt, and many others; also Kuinoel, Fritzsche, Tholuck, and others) overlooks the essential moment which is contained in the connection precisely by the ὕπαγε , the unavoidable, surprising, nay, repellent removal of oneself from the temple. For that ὕπαγε is not here merely an appeal, age, is shown by the context through the words ἄφες ἐκεῖ , etc. In Mat_18:15, Mat_19:21, also, it means abi.
διαλλάγηθι ] be reconciled, deal so that a reconciliation may begin with him who has been injured by thee. Comp. 1Sa_29:4, and on the passage 1Co_7:11. In this way the act of sacrifice receives the moral foundation of a disposition pleasing to God, by which it is no mere external work, but is at the same time λογικὴ λατρεία , Rom_12:1. Flacius well remarks, s.v. munus: “Vult primam haberi rationem moralium, secundum ceremonialium.” Moreover, the distinction asserted by Tittmann to exist between διαλλάσσειν and καταλλάσσειν , that the former denotes the removal of mutual hostility, the latter that of one-sided enmity (Synon. p. 102), is decidedly erroneous. Fritzsche, ad Rom. I. p. 276 ff.
[408] The severance of the Jewish believers from the temple service was only to begin at a later time, Joh_4:21. The Catholic exegesis knows, indeed, how to find here the permanent sacrifice of the Eucharist, regarding which Christ is said in the passage before us to have given a law which is for ever valid, Döllinger, Christenthum und Kirche, p. 250 f., ed. 2.