29 “Be kindly disposed,” says he, “toward your adversary quickly, whiles you are in the way with him; lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. Verily I say unto you, you shall by no means come out thence, till you have paid the uttermost farthing.” I understand who the judge is: “For the Father judges no man, but has committed all judgment unto the Son.” I understand who the officer is: “And angels,” it is said, “ministered unto Him:” and we believe that He will come with His angels to judge the quick and the dead. I understand what is meant by the prison: evidently the punishments of darkness, which He calls in another passage the outer darkness: for this reason, I believe, that the joy of the divine rewards is something internal in the mind itself, or even if anything more hidden can be thought of, that joy of which it is said to the servant who deserved well, “Enter into the joy of your Lord;” just as also, under this republican government, one who is thrust into prison is sent out from the council chamber, or from the palace of the judge.
30. But now, with respect to paying the uttermost farthing, it may be understood without absurdity either as standing for this, that nothing is left unpunished; just as in common speech we also say “to the very dregs,” when we wish to express that something is so drained out that nothing is left: or by the expression “the uttermost farthing” earthly sins may be meant. For as a fourth part of the separate component parts of this world, and in fact as the last, the earth is found; so that you begin with the heavens, you reckon the air the second, water the third, the earth the fourth. It may therefore seem to be suitably said, “till you have paid the last fourth,” in the sense of “till you have expiated your earthly sins:” for this the sinner also heard, “Earth you are, and unto earth shall you return.” Then, as to the expression “till you have paid,” I wonder if it does not mean that punishment which is called eternal. For whence is that debt paid where there is now no opportunity given of repenting and of leading a more correct life? For perhaps the expression “till you have paid” stands here in the same sense as in that passage where it is said, “Sit at my right hand, until I make Your enemies Your footstool;” for not even when the enemies have been put under His feet, will He cease to sit at the right hand: or that statement of the apostle, “For He must reign, till He has put all enemies under His feet;” for not even when they have been put under His feet, will He cease to reign. Hence, as it is there understood of Him respecting whom it is said, “He must reign, till He has put His enemies under His feet,” that He will reign for ever, inasmuch as they will be for ever under His feet: so here it may be understood of him respecting whom it is said, “You shall by no means come out thence, till you have paid the uttermost farthing,” that he will never come out; for he is always paying the uttermost farthing, so long as he is suffering the everlasting punishment of his earthly sins. Nor would I say this in such a way as that I should seem to prevent a more careful discussion respecting the punishment of sins, as to how in the Scriptures it is called eternal; although in all possible ways it is to be avoided rather than known.
31. But let us now see who the adversary himself is, with whom we are enjoined to agree quickly, whiles we are in the way with him. For he is either the devil, or a man, or the flesh, or God, or His commandment. But I do not see how we should be enjoined to be on terms of goodwill, i.e. to be of one heart or of one mind, with the devil. For some have rendered the Greek word which is found here “of one heart,” others “of one mind:” but neither are we enjoined to show goodwill to the devil (for where there is goodwill there is friendship: and no one would say that we are to make friends with the devil); nor is it expedient to come to an agreement with him, against whom we have declared war by once for all renouncing him, and on conquering whom we shall be crowned; nor ought we now to yield to him, for if we had never yielded to him, we should never have fallen into such miseries. Again, as to the adversary being a man, although we are enjoined to live peaceably with all men, as far as lies in us, where certainly goodwill, and concord, and consent may be understood; yet I do not see how I can accept the view, that we are delivered to the judge by a man, in a case where I understand Christ to be the judge, “before” whose “judgment-seat we must all appear,” as the apostle says: how then is he to deliver me to the judge, who will appear equally with me before the judge? Or if any one is delivered to the judge because he has injured a man, although the party who has been injured does not deliver him, it is a much more suitable view, that the guilty party is delivered to the judge by that law against which he acted when he injured the man. And this for the additional reason, that if any one has injured a man by killing him, there will be no time now in which to agree with him; for he is not now in the way with him, i.e. in this life: and yet a remedy will not on that account be excluded, if one repents and flees for refuge with the sacrifice of a broken heart to the mercy of Him who forgives the sins of those who turn to Him, and who rejoices more over one penitent than over ninety-nine just persons. But much less do I see how we are enjoined to bear goodwill towards, or to agree with, or to yield to, the flesh. For it is sinners rather who love their flesh, and agree with it, and yield to it; but those who bring it into subjection are not the parties who yield to it, but rather they compel it to yield to them.
Source: Our Lord's Sermon on the Mount (New Advent)