←
Explanation for:
Matthew
5
:
23
If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath any thing against thee;
15
more explanations
& daily audio-books
spoken by
– enjoy in Theosis App –
Start your
Bible-journey
with explanations
& daily audio-books
only 4$* per month
{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"He did not state, \\"If you have anything against your brother,\\" but rather, \\"If your brother has anything against you,\\" emphasizing the urgency of mending relationships. If we fail to find reconciliation with him, I am uncertain if we will be able to present our offerings to God in the manner they deserve."},{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Is it said solely to the priests, or does it apply to everyone, “If you bring your gift to the altar and there remember that your brother has something against you, leave your gift at the altar, go and be reconciled to your brother, and then come and offer your gift”? How can any of us present a gift at the altar? Furthermore, it is declared that all priestesses of the Lord shall be referred to as the servants of God, and the offering of praise will honor me, while it is also stated that the true offering to God is a contrite spirit. Additionally, the Apostle teaches us to present our bodies as living sacrifices, holy and pleasing to God, which is our spiritual act of worship. This understanding is applicable to all, thus it is essential for each of us to carry out what has been instructed."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Lord does not simply rest with what He has previously stated; He provides further guidance, demonstrating His deep concern for love. Earlier, He warned of judgment, hell, and the heavenly hosts, but now He introduces new commandments aligned with His earlier teachings. Oh, the goodness! Oh, the incomprehensible compassion of humanity! The Lord instructs that our devotion to Him should be set aside for the love of our neighbor, revealing that His earlier warnings were not motivated by a desire to punish but were expressions of profound love. What humility is exhibited in these words? He indicates that our service to Him may be paused as long as we preserve love, suggesting that even this interruption is a form of sacrifice in the act of reconciliation with one's brother. Hence, He does not say to reconcile after your offering or before it; rather, He directs that reconciliation with your brother should occur while the gift is still at the altar, even amidst the commencement of the sacrifice. He does not instruct that one should take the gift away nor does He propose reconciliation before presenting the offering; instead, He commands to seek out the brother, leaving the gift untouched at the altar. Why would He give such a command? It appears He has two intentions: first, He seeks to highlight the immense value He places on love, considering it the paramount sacrifice, which He will not accept without; second, He establishes the necessity of mending relations with one’s neighbor. Indeed, the one who is told to bring a gift without first reconciling will surely hurry to resolve the conflict with the offended party, not only out of love for them but also to ensure that the sacrifice is not rendered meaningless. For this reason, the Lord intentionally chooses every term, warning and urging the one making the offering. He does not merely say to leave the gift but specifies leaving it before the altar to instill a certain reverence in the offerer; He does not simply instruct to come but adds the directive to do so afterward and then to offer their gift. Through these teachings, He illustrates that the Lord’s Supper does not welcome those who harbor hostility toward one another. This message should resonate with those who share in the sacraments, as well as with those approaching the altar with adversarial feelings; even the uninitiated should take heed, for these words apply universally! They present a gift and a sacrifice, namely prayer and almsgiving; and this too constitutes a sacrifice, as the prophet declares, \\"The sacrifice of praise shall glorify me\\" (Psalms 49:23) and \\"Eat unto God the sacrifice of praise\\" (Psalms 50:14), and again, \\"The laying on of my hand, the evening sacrifice\\" (Psalms 140:2). Thus, if one offers a prayer tainted by resentment, it would be better to set it aside, seek reconciliation with one’s brother first, and then to pray. For this very purpose, everything was orchestrated, and for this purpose, God took on humanity and accomplished His work of redemption, uniting us as one. Here, Christ instructs the offended to go to the one who has been offended with the intent to teach humility in prayer and to reconcile them both; here He states, \\"If your brother has anything against you, go to him,\\" and also urges, \\"Let men discharge their debts\\" (Matthew 6:14). Yet even in this instance, He directs the one wronged to interact with the one causing the offense, for He does not suggest requesting reconciliation but simply commands, “Be reconciled.” Although the language seems directed at the one who bears the offense, the implication becomes clear; if you are reconciled to him out of affection, I will likewise extend grace to you, allowing you to offer your sacrifice with confidence. However, if discord continues to flare within you, consider this: I willingly permit you to momentarily abandon your sacrifice so that the two of you may become friends. Let this thought soothe your resentment. Furthermore, He does not state, \\"Make peace when you are severely wronged,\\" but rather encourages reconciliation even when the wrongdoing seems insignificant; He does not specify only when your anger is justified or unjustified but indicates, \\"When you have something against you.\\" Even if your anger is warranted, you must still not sustain enmity. Thus, Christ, even when rightly indignant with us, surrendered Himself to death, not imputing our sins unto us. So too, Paul, in encouraging reconciliation, reminds us, \\"Let not the sun go down on your wrath\\" (Eph. 4:26). Just as Christ urges us toward reconciliation by referencing the time of sacrifice, so Paul prompts us by reminding us of the hours of the day. He is wary of nightfall, fearing that solitude may amplify feelings of anger and allow past wounds to fester. During daylight hours, distractions may ease our anger, but through the night, when one is alone with their thoughts, emotions may intensify, and turmoil can worsen. Paul cautions us against such a scenario, motivating us to seek reconciliation prior to facing the night so that the enemy does not exploit our solitude to inflame our wrath. Likewise, Christ does not allow for any delay, knowing that if the sacrifice is completed, the one who presented it may become lax, postponing reconciliation indefinitely. He understands how essential it is to extinguish these passions swiftly. Just as a wise physician offers not only prevention but also cures for existing ailments, Christ does the same. The prohibition against calling another a fool serves to prevent strife, while the instruction to reconcile with one’s neighbor acts to alleviate the resulting tensions that enmity creates. Observe the seriousness with which He commands adherence to both: He threatens judgment and in the same breath refuses to accept any offering prior to reconciliation, thereby illustrating His deep discontent with those who remain in opposition. Thus, He uproots both the origin and the consequences of animosity. Initially, He warns, \\"Do not harbor anger,\\" and then advises against abusive language, noting how one fortifies the other: from animosity springs insults, and from insults grows further animosity. Therefore, He targets the root before addressing the fruit; He does not permit evil to take hold at its inception; should it already be sprouting harmful fruits, He utterly destroys it. For this reason, after discussing judgment, condemnation, and sacrifice, Christ urges: \\"Make yourself promptly aware of your adversary while you are on your way with him” (Matthew 5:25)."},{"author-name":"Cyrill of Alexandria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a8ea5c988a4fc073480_Cyrill%20of%20Alexandria.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The phrase, \\"if you present your offering,\\" indicates that God has disclosed the concept of repentance as a pathway to salvation and deliverance from judgment. He teaches that compassion for those who are grieving will lead to the alleviation of punishment. For one who lacks love for his brother cannot genuinely love the Lord. Consequently, when such an individual encounters his brother's suffering, the Lord does not rightfully accept him, as he approaches unfaithfully."},{"author-name":"Isidore of Pelusium","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88d94130e668938c9ae9d_Isidore%20of%20Pelusium.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Reconciling us to one another holds paramount importance for the God of the Word. For the One who has brought together the heavenly and the earthly also seeks to abolish our hostilities, preventing their emergence and eradicating those that have already surfaced. He instructs us, ‘Do not anger your brother in vain’ (Matthew 5:22). Understanding the frailty of human nature, He removes the roots of the enmity that has developed, and He permits His appointed gift to remain unoffered until we achieve reconciliation among ourselves. Thus, the call for reconciliation is characterized by profound humanity paired with justice. 'You seek,' He says, 'humanity; and the one who is wronged seeks retribution. You name Me merciful, while he considers Me righteous; you plead for mercy, and he insists that no assistance is afforded him. Comfort the one who rightfully laments, and you will not miss out on My grace. Be reconciled with the one you have offended, and then seek My reconciliation with you. I do not barter away the justice that others rightfully demand; I do not dishonor the incorruptible judge; I do not favor the aggrieved while their voice of grievance remains. I offer you a gift that is not trivial but exceedingly valuable—I delay the examination of the matter, I do not issue an immediate judgment; I grant you time to appease the offended.’"},{"author-name":"Gregory the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c2b032f5f6e5effaa54_Gregory%20the%20Great.png","category":"Holy Fathers and Teachers","century":6,"exegesis-text":"Without consent, nothing finds favor with God, as the Truth Himself asserts: If you bring your offering to the altar and remember that your brother has something against you, leave your offering there before the altar and first go and be reconciled to your brother; then come and present your offering. Truly, the Lord will not accept sacrifices from those who are not in peace and will turn away from burnt offerings. Therefore, consider the severity of discord; even what could ease guilt is cast aside because of it."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"God prioritizes our love for one another over His own glory. When He said, “If your brother has anything against you,” He offered no additional qualifications regarding the fairness of the grievance. Instead, He urged us to seek reconciliation. Notably, He did not frame it as “if you have anything against him,” but emphasized, “if he has anything against you, strive to mend the relationship.” He instructs us to set aside our offerings to address the necessity of reconciliation; to bring our gift requires that we first pursue peace. In this, He reveals that genuine love is, in itself, a true act of devotion."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Everything previously mentioned, as well as what follows, centers on love, a theme that is frequently highlighted and celebrated in various forms. As God, He chose to take on human form out of love for us, experiencing all trials so we too might love God and ourselves, unite in love, and become one body under Christ as our head. Thus, by cutting away the roots of division, He eliminates everything that disrupts love. Reflect on the magnitude of His humanity; He willingly relinquishes His own glory for the sake of His brother. He does not merely suggest pausing your service to Him for reconciliation with your brother, for every act of sacrifice is also a means of reconciliation, and absent this condition, it will not be accepted by Him. Therefore, whether you bring praise to God, offer prayers—which also constitute a sacrifice—or anything else, do so only after being reconciled, for He will not accept anything until that reconciliation has been achieved. These principles apply equally to both individuals who give offense and those who bear it. If someone has wronged you, extend forgiveness and exercise patience; conversely, if you have caused offense, take steps to rectify the situation and spare no effort in seeking reconciliation. This underscores that God despises the entire existence of one whose sacrifices are rejected due to animosity."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"Presenting an offering. This refers to the act of providing a sacrifice to the Lord, either to seek His mercy and favor or to express gratitude and fulfill other obligations as outlined in the Mosaic Law. At the altar. This was located in the temple courtyard (refer to Matthew 21:12 for further context). The priest accepted the offering, placed what was prepared upon the altar, and prayed alongside the one making the offering. If there is anything against you. This indicates that someone may feel hurt or troubled by your actions."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The God of love and harmony does not accept gifts offered in His name from those who have wronged their neighbor and have yet to seek reconciliation. Thus, He urges us that as we approach Him in prayer to seek His mercy, we must first reflect on our hearts to determine if there are those who have grievances against us. When we recognize our own faults, it is essential that we first restore our relationship with the aggrieved brother before we turn to prayer. Otherwise, we will not encounter Him as a compassionate Father, but rather as a stern judge."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Lord instructs that we should maintain harmony with those around us, as stated in Matthew 5:23, 24. The Apostle also teaches: \\"If it is feasible for you to live in peace with all people, strive for peace with them\\" (Romans 12:18). Instead of trying to determine who is right or wrong—in terms of guilt between you and your neighbor—focus on self-examination and seek to preserve peace through humility.\\n\\nConsider engaging in the sacred act of prayer. Before you delve into this spiritual practice, make it a point to forgive anyone who has wronged, maligned, or belittled you, or anyone who has brought harm your way. The one to whom you will approach in prayer advises: If you are offering the gift of prayer at the holy altar of the King of kings, and remember that your brother holds something against you, leave your gift at the altar. Go first and reconcile with your brother, and then return to present your offering (Mt. 5:23, 24)."},{"author-name":"Kochomski S.W.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"If you bring your offering to the altar and recall that your brother has something against you, meaning if you recognize that you have wronged your brother in any manner, you should leave your gift there. Among the Jews, as in other cultures, interrupting a sacrifice once it has begun was seen as a serious offense, meriting severe repercussions from God. Therefore, seek reconciliation with your brother and ask for his forgiveness for your transgressions. In this way, the Lord emphasizes that harmony among individuals holds greater importance in God's eyes than any offering, and He illustrates how one might avoid Gehenna for harboring a useless anger against his brother and for insulting him with words (Matthew 5:22)."},{"author-name":"Ivanov A.V.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88db13197efab881aa332_Ivanov%20A.V..png","category":"Christian Authors","century":19,"exegesis-text":"Restoration of relationships with those we care for is essential for effective prayer and a pleasing offering to God. The person who achieves reconciliation with loved ones demonstrates humility by controlling their anger, eliminating hostility and jealousy, recognizing their faults and insignificance in the eyes of others, and harboring goodwill and love for them. In essence, they come to view their loved ones as spiritual siblings, all children of the same Heavenly Father. This brings about peace on earth and fosters goodwill among individuals. The prayers of such individuals, who acknowledge their identity as children of the Heavenly Father and strive to live in a manner worthy of Him, ascending free from earthly distractions, soar to Heaven. They are received by the Heavenly Father with delight as the heartfelt cries and petitions of His beloved children. Thus, prior to engaging in prayer or making an offering, it is necessary to leave any gifts at the altar and seek reconciliation with those we hold dear."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"If you present your offering to the altar and realize at that moment, right at the start of your sacrifice, that your brother has something against you, whether it is justified or not, even if it seems trivial and you feel no resentment towards him,"},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The challenge for the wrathful to engage with God arises from their tendency to act out of anger. Just as we often express our own displeasure through striking, we project this concept onto God, framing His judgment of the wicked as an act of wrath. We have crafted means of perception, such as sight and hearing, which we also ascribe to the Almighty when we believe He performs similar actions. Therefore, it is the wicked—rather than the righteous—who incur the wrath of God, suffering according to the principles of justice. However, human anger lacks boundaries and causes individuals to perceive themselves as equal, obscuring the truth. Consequently, one must refrain from claiming that their anger is divinely inspired or characteristic of God.\\n\\nIn examining the nature of anger, we must acknowledge that all forms of anger, whether unprovoked or justified, often carry with them bitterness directed at the individual who is the target of that anger. This attitude undermines the essential commandments of love for our neighbor and the call for gentleness. Where bitterness and outrage exist, love and gentleness cannot thrive; thus, we recognize that Christ condemned all forms of anger. This is further reinforced by Jesus’s instruction: \\"Therefore, if you bring your gift to the altar, and there remember that your brother has anything against you, leave your gift there before the altar, and go first to be reconciled to your brother, and then come and bring your gift\\" (Matthew 5:23-24). \\n\\nIf Christ had only denounced empty anger, He would not have categorically rejected your offering at a time when your brother has an offense against you, indicating that he feels wronged by your anger. By requiring reconciliation before presenting a gift, He condemned all anger, including unjust anger. When approaching God in prayer, if you recall that your brother harbors resentment due to your anger—regardless of whether it is justified—pause before you pray. Your supplications will be unaccepted by God unless you first reconcile with your brother. Therefore, approach him, resolve the conflict, and then offer the gift of your pure heart to God.\\n\\nConversely, if we were to entertain the concept of permissible anger, the question then arises: Who determines whether my anger is justified? Naturally, I would be the one to adjudicate this, but can I truly be an impartial evaluator of my own emotions? When engulfed in anger, an individual often loses clarity, peace of mind, and finds fault in everyone except themselves. Even when reflecting later on their anger, they might admit to having acted without cause, but during moments of rage, they are convinced of their own righteousness. Thus, we conclude that Christ demands of His followers a love that transcends grievances, extending even to enemies, mandating humility and reconciliation. \\n\\nTo declare one's brother a \\"Raca\\" signifies contempt and could lead to dire consequences. The term 'Raca' conveys a sense of emptiness, while being branded a 'fool' extends beyond a lack of wisdom to encompass a lack of godliness or decency. Historical context reveals that those deemed foolish were often seen as immoral. The term Gehenna refers to a valley notorious for idolatrous sacrifices and became a symbol of eternal punishment due to its association with ancient abominations and the subsequent desecration of the area. In His teachings, Jesus used terms such as judgment and Gehenna not merely in a literal sense, but to illustrate the grave consequences attached to various intensities of anger. \\n\\nEven harboring anger towards a brother—without external expression—constitutes a sin subject to divine judgment. In contrast, openly displaying contempt leads to more severe accountability, while actively harming one's brother is viewed as an even graver sin, deserving of ultimate punishment akin to eternal separation. By emphasizing the importance of reconciliation, Christ conveyed that even minor grievances disqualify us from communion with God. His directive does not limit reconciliation to significant offenses; rather, it encompasses any discord that exists. As John Chrysostom noted, Christ's words do not differentiate based on the nature of the anger—be it justified or not—but rather focus on the presence of conflict."}]}
Support this project and get full access for only 4$/month
Commentarie text can’t be scrolled on PC at the moment. Please use your phone. We’re working on a fix.
