Luke 12:59Meaning & Commentary from the Church Fathers

It seems to me that He is speaking of the present judges, and of the way to the present judgment, and of the prison of this world. For by these things which are visible and at hand, ignorant men are wont to gain improvement. For often He gives a lesson, not only from future good and evil but from present, for the sake of His ruder hearers.

Our Lord having described a rightful difference, next teaches us a rightful reconciliation, saying, When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him, &c. As if He says, When thine adversary is bringing thee to judgment, give diligence, that is, try every method, to be released from him. Or give diligence, that is, although thou hast nothing, borrow in order that thou may be released from him, lest he summon thee before the judge, as it follows, Lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

Where thou wilt suffer want until thou payest the last farthing; and this is what He adds, I say unto you, thou shalt not depart hence.

Regarding the sinner - Is the devil truly the enemy with whom a believer should seek agreement? Certainly not. Instead, let us identify the true adversary with whom we must reconcile, so that he does not deliver us to the judge, and the judge to his executioner. We must find him and establish peace with him. When you sin, your adversary is the Word of God. For instance, when you indulge in drunkenness, it warns you, ‘Do not engage in such behavior.’ When you revel in gossip and idle talk, it cautions you, ‘Avoid that.’ When you are tempted by adultery, the Word of God instructs you, ‘Refrain from it.’ In every sinful desire you wish to pursue, it implores you, ‘Do not go down that path.’ It stands as the opponent of your will until it becomes the source of your salvation. What a profoundly beneficial adversary it is, what a truly valuable opponent!

Or our adversary is the devil, who lays his baits for sin, that he may have those his partners in punishment who were his accomplices in crime; our adversary is also every vicious practice. Lastly, our adversary is an evil conscience, which affects us both in this world, and will accuse and betray us in the next. Let us then give heed, while we are in this life’s course, that we may be delivered from every bad act as from an evil enemy. Nay, while we are going with our adversary to the magistrate, as we are in the way, we should condemn our fault. But who is the magistrate, but He in whose hands is all power?

Until you have submitted to all that you are destined to face, you will remain imprisoned by it. For such individuals are destined for eternal torment. However, we are not hindered from grasping the meaning of this in light of the insights offered in the fifth chapter of Matthew.

Or else, He here introduces four characters, the adversary, the magistrate, the officer, and the judge. But with Matthew the character of the magistrate is left out, and instead of the officer a servant is introduced. They differ also in that the one has written a farthing, the other a mite, but each has called it the last. Now we say that all men have present with them two angels, a bad one who encourages them to wicked deeds, a good one who persuades all that is best. Now the former, our adversary whenever we sin rejoices, knowing that he has an occasion for exultations and boasting with the prince of the world, who sent him.

Or else, our adversary in the way is the word of God, which opposes our carnal desires in this life; from which he is delivered who is subject to its precepts. Else he will be delivered to the judge, for of contempt of God’s word the sinner will be accounted guilty in the judgment of the judge. The judge will deliver him to the officer, that is, the evil spirit for punishment. He will then be cast into prison, that is, to hell, where because he will ever have to pay the penalty by suffering, but never by paying it obtain pardon, he will never come out from thence, but with that most terrible serpent the devil, will expiate everlasting punishment.

Yet, He did not abandon the people to their reflections on the importance of the present moment. Instead, He urged them to find reconciliation within themselves while there is still an opportunity. The necessity of repentance remains evident. We should not seek solace in the belief that God's judgment is still far off.

Following this, Jesus Christ admonishes the crowd for their failure to discern the signs of the times. He compares their ability to interpret the weather based on familiar indicators (Matthew 16:1-3, 54-56) to the reproach He directs at the Pharisees and Sadducees, who sought to test Him by requesting a sign from heaven. He then questions, “Why do you not judge for yourselves what is right?” Some scholars interpret this statement as a fresh rebuke concerning their inability to perceive the present spiritual realities. The phrase “of yourselves” suggests an encouragement to make judgments independent of others' opinions and is logically connected to the subsequent thought: why do you not reflect on what ought to be?

Resolve differences with your adversary swiftly, while you are still journeying together, or else your adversary may hand you over to the judge, and the judge may deliver you to the bailiff, leading to your imprisonment. Truly, I tell you, you will not be released from there until you have paid every last penny (Matt. 5:25-26). Who is referred to as the adversary here? Augustine suggests it is not the devil, as we are called to never make peace with him and must engage in a perpetual contest against him. Nor can it be God, as He would simultaneously act as both accuser and judge. John Chrysostom posits that Christ is speaking of the brother who has been wronged as the adversary, with the judge representing the earthly authority who determines justice, and prison symbolizing captivity.

You have heard it said to those of old, "You shall not murder; whoever commits murder shall be subject to judgment" (Exodus 20:13). The Pharisees and scribes understood this commandment in its strictest sense, focusing solely on the act of murder. However, in the realm of God’s kingdom, this command has taken on a broader and more profound interpretation. It now encompasses not only acts of violence but also the anger that arises swiftly and thoughtlessly, which can lead to animosity with devastating results. Furthermore, it addresses all forms of disdainful and degrading language, such as "raca," which signifies "an empty person" and carries connotations of scorn and derision, suggesting a contemptible individual. Such language was often used to convey the utmost disdain for another.

When you depart, refer to the commentary on Matthew 5:25-26. Seek to release yourself from it, not through force or escape, but through reconciliation (as stated in Matthew).

In his commentary on the sixth commandment, Jesus Christ emphasized the significance of reconciliation with our neighbors. He stated that if someone presents a gift at the altar and recalls that a brother has grievances against them, they should leave their offering and first seek to make amends with their brother before returning to present their gift. The essence of peace and love towards others is vital; a sacrifice is only pleasing to God when offered with a heart free from malice and animosity. It is crucial for the individual harboring anger or discord to alter their mindset promptly, as failure to do so risks severe consequences.