ACC ~ Matthew 5 v26

YOU WILL NEVER GET OUT

JEROME: From what precedes and follows, we are given to understand that our Lord and Savior exhorts us to peace and harmony while we are pilgrims in this world. As the apostle says, “Strive for peace with all persons.” For in the previous section Jesus said, “If you are offering your gift and there remember that your brother has something against you,” he immediately goes on to say “make friends” or come to terms with “your opponent,” and so forth. Then he orders, “Love your enemies and bless those who hate you and pray for those who persecute you.” [1] This is clear from the explanation that follows. Many people, however, have a confused idea of the flesh and the soul or the soul and the spirit. [2] They wonder: How is the flesh to be sent to prison if the soul is at odds with it, for the soul and the flesh must be united and the flesh can do nothing unless the mind gives the order? And how can the Holy Spirit dwelling in us turn over to a judge the opposing flesh or soul when he himself is the judge? The epistle of Peter says, “Our adversary the devil prowls around like a roaring lion.” [3] Some interpret that the adversary is the devil. Then they draw the odd conclusion that they are being counseled by the Savior that as far as possible we should be kind toward the devil who is the enemy and avenger. Nor should we make him suffer for us—though he offers incentives to vice to us who sin through our own will—by consenting to have him who is the great troublemaker suffer punishment also for our sake. They say that each saint should be benevolent to this demonic adversary by not making him suffer torments on his account. Thus some people rashly reason that individuals make a covenant with the devil in baptism by saying, “I relinquish to you, Satan, your splendors and your vices and your world steeped in wickedness.” If we therefore keep that covenant, we will be benevolent and obliging toward our adversary and by no means deserving of imprisonment. COMMENTARY ON MATTHEW 1.5.25. [4]

[1] Mt 5:44.

[2] The interpretation rejected here by Jerome has an Origenist flavor. Perhaps he read it in the portion of Origen’s Commentary on Matthew that is no longer extant, which he drew on extensively.

[3] 1 Pet 5:8.

[4] CCL 77:29-30.

PAYMENT FOR SIN

JEROME: But the Lord says that if we have transgressed any of the things we pledged to the devil, we shall be handed over to the judge and the guard. We shall be put in prison and not be released until we have paid back the last farthing. A farthing is a type of coin consisting of two mites. On this point, the poor widow in one Gospel is said to have put a farthing into the treasury; in another Gospel, two mites. [1] There is no discrepancy here, for one farthing contains two mites. So this is what he says: You will not come out of prison until you have paid for the least of your sins. COMMENTARY ON MATTHEW 1.5.25. [2]

[1] This clarification is pointless. In citing from memory Jerome has forgotten that whereas Luke 21:2 has only “two mites,” Mark 12:42 has “two mites, which make a farthing.”

[2] CCL 77:30.

THE LAST FARTHING

AUGUSTINE: But, with regard to paying the last farthing, the expression can be quite reasonably understood as the equivalent of saying that nothing is left unpunished—just as in ordinary parlance we use the expression “to the very dregs” when we wish to declare that something is so completely consumed that nothing is left. Or it can be understood in the sense that earthly sins could be designated by the last fourth or the earth is found to be the fourth and the last part of the distinct elements of this world. This assumes that you begin from the heavens, count the air second, the water third and the earth fourth. For this reason the expression “until you have paid the last penny” can be rightly understood as meaning until you have expiated earthly sins. For the sinner has also heard the expression “Earth you are, and to the earth you shall return.” [1] SERMON ON THE MOUNT 1.11.30. [2]

[1] Gen 3:19.

[2] PL 34:1243-44; FC 11:47-48*. The last farthing may mean either that nothing is left unpunished, or, since the last farthing or the “last fourth” may refer to the earth as the last of the four elements (heavens or fire, air, water, earth), the phrase may mean until all earthly sins are expiated.