Matthew 5:23Meaning & Commentary from the Church Fathers

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).

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.

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.’

Consider 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).

In 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).

If 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.

Conversely, 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.

To 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.

Even 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.

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.