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Explanation for:
Matthew
5
:
26
Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.
10
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{"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":"The interpretation becomes evident from the surrounding context: during our sojourn in this life, our Lord and Savior encourages us towards peace and unity, as articulated by the apostle: \\"If it be possible, so far as it depends upon you, be at peace with all men\\" (Rom. 12:18). Furthermore, prior to this, the Lord instructs: \\"If you bring your gift to the altar and there remember that your brother has anything against you <...>\\", and He continues with the imperative: \\"Love your enemies, bless those who hate you, and pray for those who persecute you\\" (Matthew 5:44). While this message is clear and coherent, many interpret it in terms of the flesh and soul, or soul and spirit, which is rather vague. In truth, how can the flesh face condemnation unless it is in alignment with the soul, since both must share in bondage, and the flesh acts only under the direction of the soul? Moreover, how can the Holy Spirit, who resides within us, deliver a contrary flesh or soul to the judge, when He Himself holds the role of the Judge (cf. 2 Tim. 1:14)? \\n\\nOthers, aligning with the teaching of Peter, who states, \\"Your adversary the devil walketh as a roaring lion\\" (1 Pet. 5:8), interpret the adversary as the devil. This perspective suggests that the Savior has instructed us to, as much as lies within our ability, act positively towards the devil, our foe and accuser, to ensure he does not suffer for our actions, since he tempts us with the allure of sin, and it is by our own free will that we yield to his enticements. They further assert that each saint shows favor towards his adversary if he does not compel him to endure torment instead of himself. Some take a more convoluted view, suggesting that in baptism, each person enters into a pact with the devil, declaring: \\"I renounce you, devil, and your retinue, and your vices, and your world, which lies in evil\\" (1 John 5:19). Thus, if we uphold this covenant, we remain in favor and harmony with our adversary and shall not face imprisonment.\\n\\nHowever, should we violate any aspect of the covenant made with the devil, we will be surrendered to the judge and his agent, cast into confinement, and we will not be released until we have paid the last fraction. The fraction referred to is a type of coin, equivalent to two smaller denominations of mite. Consequently, it is recorded in another Gospel that a notable poor widow contributed a fraction to the temple treasury, while in another account, her offering consisted of two smaller mites. This does not imply inconsistency among the Gospels, but rather that one fraction constitutes two lesser coins. Therefore, the implication is that one cannot escape from imprisonment until absolution of even the slightest sin has been achieved."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The settlement of the final debt should not be perceived as nonsensical. Rather, it suggests that nothing is left unaccounted for, down to the very last bit, as we often express in conversation to imply totality. Alternatively, the term \\"last codrant\\" may refer to the transgressions committed on earth, which is the fourth and final realm of this creation; with the heavens as the first, the air as the second, and water as the third. Thus, the phrase \\"until thou hast given to the last codrant\\" can be interpreted as \\"until thou hast made amends for earthly sins.\\" This resonates with the truth heard by all sinners: \\"dust thou art, and unto dust shalt thou return\\" (Gen. 3:19)."},{"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":"Some interpret that by \\"rival,\\" the devil is meant, while \\"way\\" refers to life. They believe the Lord encourages us with this message: as long as you are in this life, distance yourself from the devil so that he cannot later accuse you of your transgressions, claiming any part of you as his own. This is so you may not face punishment until you have eradicated even the slightest wrongs, for a farthing is equivalent to two mites. However, you should grasp that the Lord speaks regarding the adversaries of this world, guiding you to avoid judgment and to adhere to the works of God. He instructs that if you feel aggrieved, do not escalate matters to the court; instead, reconcile while you are on the way, to prevent facing even graver consequences due to the influence of your opponent."},{"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":"Some interpret the adversary as the conscience, which consistently opposes the wicked intent and condemns wrongdoing. This struggle takes place in our current existence, where we are called to adhere to the one who encourages righteousness and shuns evil. While virtue is generally influenced by both future aspirations and present circumstances, as noted in the Beatitudes, conversely, the avoidance of wrongdoing is similarly guided by both future consequences and immediate realities. After rejecting enmity stemming from the coming judgment of hell, we must also reject and turn away from present judgment and daily occurrences. Therefore, it is advised: if you find yourself facing judgment, strive to be amicable with your adversary, meaning to approach him with friendship, even while on your way to the judge—or, in other terms, before facing the judge. Reconciliation may be achieved by making reparations, which Luke referred to as labor (Luke 12:58), since it fulfills our desires and meets our obligations. It is wiser to settle a debt than to receive a harsh sentence. By addressing a debt out of love, you achieve a threefold benefit: you will avoid imprisonment, you won’t be utterly drained of resources, and you will reach a reconciliation with your opponent. Conversely, if the judge renders a decision against you, you will face a threefold misfortune: you will be imprisoned, you will forfeit your last coin, referred to by Luke as the last mite (Luke 12:59), which indicates the smallest possible fine you would be required to pay, leaving you unreconciled. It is expected that your opponent will prevail in whatever way. Nevertheless, there are some who interpret these statements allegorically, though Chrysostom does not support such an interpretation in this context."},{"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":"Unless you offer, you will not experience the joy of giving, as illustrated in Matthew 18:25-34. However, others will give; through the prayers of the Church, you will find relief if you seek reconciliation promptly. In relation to the last quadrans, this was a minor Roman coin valued at a quarter of an ass or assarius, equivalent to roughly half a kopeck in contemporary currency."},{"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":"The judgment of God will be constant and will encompass all human actions, regardless of their perceived significance."},{"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":"The legal framework in Rome imposed harsh penal measures on those unable to repay their debts. Creditors could imprison debtors and maintain them in custody until the entire amount owed, regardless of how minimal, was recovered. Those unfortunate enough to default on their obligations often faced a life of confinement or were reduced to servitude, with no means to settle their debts or gain their freedom. A quadrant, or quadrans, a minor copper coin, was equivalent to two mites (Mark 12:42)."},{"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":"Truly, I tell you, you will not be freed from that place until you have surrendered every last coin, until every single penny is accounted for. But how will you find the means to make that payment? There is nowhere to obtain the funds, so you have nothing with which to settle your debt, and thus you may remain forever trapped in this tormenting prison, unless others intervene on your behalf, unless the Holy Church extends its powerful prayers to God for you, unless the Lord Himself softens the heart of the one you have wronged, prompting him to pray for you in unity with the Church. Additionally, consider your conscience as a formidable opponent: reconcile with this steadfast witness of your actions before you stand before the just Judge."},{"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":"You are encouraged to reconcile with your adversary without delay, for as the Savior teaches, do so quickly while you are still journeying together, lest your opponent bring you before the judge, and the judge hand you over to the officer, resulting in your imprisonment. Truly, I tell you, you will not leave this place until you have paid the last penny. In these words we see the command from Jesus Christ to seek harmony with our estranged neighbor as long as we are both alive, for death will come and sever our opportunities for reconciliation. The rightful pleas of those we have wronged will ascend to the heavens, reaching the righteous Judge, who, in His unwavering justice, will examine our every action, word, and thought with relentless scrutiny. After death, there is no opportunity for repentance or mercy, only judgment. Given that the hour of our passing is uncertain, postponing reconciliation can jeopardize our soul’s salvation. Therefore, St. Paul the Apostle offers profound wisdom to believers: do not let the sun set while you are still angry. This truth speaks to the devout Christian who, at the end of each day, releases all resentment that may have arisen, laying down in bed with a heart full of love for all, entrusting himself to the Lord as if ready to depart this world, to awaken on the day of God's eternal kingdom. Amen."},{"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":"Reach an agreement with your adversary swiftly, while you are still journeying together, or else your adversary may deliver you to the judge, and the judge may hand you over to the officer, resulting in your confinement; truly I say to you, you will not be released from there until you have paid every last penny. Who, then, is identified as the adversary? Augustine argues it cannot be the devil, as our responsibility is to never seek reconciliation with him but to engage in perpetual conflict against him. It also cannot be God, for He would simultaneously be the accuser and the judge. John Chrysostom suggests that Christ is referring to the wronged brother as the adversary, the judge as the earthly magistrate, and the prison as a place of confinement. Some exegetes agree that the adversary is indeed the offended brother, positing that Christ refers to God as the judge; by urging reconciliation while you are still journeying together, He emphasizes the urgency of resolving conflicts while both parties are alive; angels may be understood as the officers, and eternal suffering as the prison. Supporting this interpretation, Bishop Michael asserts that Jesus' message is metaphorical. The imagery draws from the Roman legal system concerning creditors and debtors, which was implemented in Judea shortly before Christ’s birth after the Roman conquest. Under Roman law, mediators first sought to reconcile the creditor and debtor privately; if unsuccessful, the creditor would demand the debtor accompany him to court, and if the debtor resisted, he would be forcibly taken. The judge showed no leniency to the debtor, leading to imprisonment until the debt was settled by the debtor or his family. The Lord portrays a person who is unforgiving or angry with his neighbor as a debtor, already on the path to the judge, who will not release the guilty party until the full debt has been satisfied. Until you have paid every last penny. (A penny refers to a Roman coin equivalent to two leptos.)"}]}
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