John Calvin Commentary Matthew 5:25

"Agree with thine adversary quickly, while thou art with him in the way; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison." — Matthew 5:25 (ASV)

Be agreed with your adversary. Christ appears to go further, and to exhort to reconciliation not only those who have injured their brothers, but also those who are unjustly treated.⁴⁰¹ But I interpret the words as having been spoken with another view: to take away the occasion for hatred and resentment, and to point out the method of cherishing goodwill. For from where do all injuries come, if not from this: that each person is too tenacious of his own rights—that is, each is too much disposed to consult his own convenience to the disadvantage of others? Almost all are so blinded by a wicked love of themselves that, even in the worst causes, they flatter themselves that they are in the right.

To counter all hatred, enmity, debates, and acts of injustice, Christ reproves that obstinacy, which is the source of these evils. He enjoins His own people to cultivate moderation and justice, and to make some concession from the strictest course, so that by such an act of justice, they may secure for themselves peace and friendship.⁴⁰²

Indeed, it would be desirable that no controversy of any kind should ever arise among us; and undoubtedly, people would never break out into abuse or quarreling if they possessed a proper measure of meekness. But, since it is almost inevitable that differences will sometimes happen, Christ points out the remedy by which they may be immediately settled. This remedy is to put a restraint on our desires and to act to our own disadvantage rather than pursue our rights with unyielding rigor. That Christ frequently gave this exhortation is evident from the twelfth chapter of the Gospel of Luke, where He does not relate the sermon on the mount but gives an abridgment of various passages in our Lord's discourses.

Lest the adversary deliver you to the judge. This part is explained by some in a metaphorical sense: that the Heavenly Judge will act toward us with the utmost rigor, so as to forgive us nothing if we do not strive to settle those differences we have with our neighbors. But I view it more simply, as an admonition that, even among people, it is usually advantageous for us to come to an early agreement with adversaries, because, with quarrelsome persons, their obstinacy often costs them dearly. At the same time, I admit that the comparison is justly applied to God, for He will exercise judgment without mercy (James 2:13) to him who is implacable toward his brothers or pursues his contentiousness to the utmost.

But it is highly ridiculous for the Papists to construct their purgatory out of a continued allegory on this passage. Nothing is more evident than that the subject of Christ’s discourse is the cultivation of friendship among people. They have no shame or conscientious scruple in perverting His words and torturing them into a widely different meaning, as long as they can deceive the unlearned. But as they do not deserve a lengthy refutation, I shall only point out, in a single word, their shameful ignorance. The adversary is supposed by them to be the devil. But Christ enjoins those who believe in Him to be agreed with the adversary. Therefore, for the Papists to find their purgatory here, they must first become the friends and brothers of devils.

A farthing is well known to be the fourth part of a penny; but here, as is evident from Luke, it denotes a mite, or any small piece of money. Now, if we were disposed to quibbling,⁴⁰³ we might here find another exposure of the absurdity of the Papists. For, if he who has once entered Purgatory will never leave it till he has paid the last farthing, it follows that the suffrages (as they call them) of the living for the dead are of no avail. For Christ makes no allowance that others may free a debtor by satisfying for him, but expressly demands from each person the payment of what he owes.⁴⁰⁴ Now, if Masses and other satisfactions are useless, however warm the fire of Purgatory may be, the kitchens of priests and monks—for whose sake they are so anxious to maintain it—will be cool enough.

⁴⁰¹ “Mais aussi ceux qui sont assaillis et provoquez les premiers;” — “but also those who are first attacked and provoked.”;” — “but also those who are first attacked and provoked.”

⁴⁰² “Afin que ne prenans pas les choses a la rigueur, ils rachetent paix et amite en se monstrans ainsi traitables.” — “That, not taking things to the rigor, they may purchase peace and friendship, by showing themselves so tractable.”.” — “That, not taking things to the rigor, they may purchase peace and friendship, by showing themselves so tractable.”

⁴⁰³ “Qui voudroit user de cavillation et chippoter sur chacun mot.” — “One who would cavil and higgle about every word.”.” — “One who would cavil and higgle about every word.”

⁴⁰⁴ “Mais il requiert nommement qu'un chacun satisface pour soy, et paye ce qu'il doit.” — “But he requires expressly that each satisfy for himself and pay what he owes.”.” — “But he requires expressly that each satisfy for himself and pay what he owes.”