Matthew 5:25-26

DISCOURSE: 1302
THE IMPORTANCE OF SEEKING RECONCILIATION WITH GOD

Matthew 5:25. 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. 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: 1 Corinthians 13:1.]. As far as we are possessed of this, so far we resemble him [Note: 1 John 4:7; 1 John 4:16.]: as far as we are destitute of it, we resemble “the devil, who was a murderer from the beginning [Note: 1 John 3:14. with John 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: Hebrews 12:17; Matthew 25:10.].”]