From: 2 Corinthians 3:15-4:1, 3-6
Christian Ministry is Superior to that of the Old Covenant
 Yes, to this day whenever Moses is read a veil lies over their minds;  but
when a man turns to the Lord the veil is removed.  Now the Lord is the Spirit,
and where the Spirit of the Lord is, there is freedom.  And we all, with un-
veiled face, beholding the glory of the Lord, are being changed into his likeness
from one degree of glory to another; for this comes from the Lord who is the Spirit.
St Paul’s Sincere Conduct
 Therefore, having this ministry by the mercy of God, we do not lose heart. 
And even if our gospel is veiled, it is veiled only to those who are perishing.  In
their case the god of this world has blinded the minds of the unbelievers, to keep
them from seeing the light of the gospel of the glory of Christ, who is the likeness
of God.  For what we preach is not ourselves, but Jesus Christ as Lord, with
ourselves as your servants for Jesus’ sake.  For it is the God who said, “Let
light shine out of darkness,” who has shone in our hearts to give the light of the
knowledge of the glory of God in the face of Christ.
12-18. In these verses St Paul continues to stress that the apostolic ministry is
superior to that of Moses; he recalls the veil with which Moses covered his face
after he had been speaking to Yahweh. The Apostle declares that this event was
a symbol: the veil served Moses not only to hide the radiance of his f or of the Ho-
ly Spirit, in the New Testament, brings with it the freedom of the children of God
obtained by Christ, who has freed us from sin and from the Old Law (cf. Rom 8:
1-17; Gal 4:21-31).
Christian freedom does not mean ignoring any bond or law; it means accepting
God’s commandments not in a servile way, out of fear of punishment, but rather
as children who strive to do what pleases their Father God. St Augustine ex-
plains this as follows: “That person lives under the weight of the law who avoids
sin out of fear of the punishment which the law threatens, rather than because of
any liking for righteousness [...]. If you let yourselves be led by the Spirit, you
will not be under the weight of the law; of that law which is considered to inspire
fear and terror, and does not instill charity or a taste for goodness; charity which
has been poured into our hearts, not by the letter of the law, but by the Holy Spi-
rit, who has been given us. That is the law of freedom, not the law of slavery, for
it is the law of charity, not that of fear” (”De Natura Et Gratia”, LVII, 67).
18. The teaching expounded in the previous verses leads to this final joyous de-
claration, in which St Paul sums up the Christian’s spiritual itinerary. Just as Mo-
ses’ face reflected the splendor of Yahweh after he had been speaking to him on
Sinai, Christians in their lives reflect the splendor of Christ, whom they contem-
plate in faith: “The Christian who has been cleansed by the Holy Spirit in the sa-
crament of regeneration”, St John Chrysostom comments, “is changed, as the
Apostle puts it, into the likeness of Jesus Christ himself. Not only does he be-
hold the glory of the Lord but he takes on some of the features of God’s glory [...].
The soul who is regenerated by the Holy Spirit receives and radiates the splen-
dor of the heavenly glory that has been given him” (”Hom. on 2 Cor.”, 7).
Moreover, whereas the radiance of Moses was a passing thing, that of Christians
steadily increases the more they become identified with Christ through docility to
the influence of grace on their souls: “Docility, because it is the Holy Spirit who,
with his inspirations, gives a supernatural tone to our thoughts, desires and ac-
tions. It is he who leads us to receive Christ’s teaching and to assimilate it in a
profound way. It is he who gives us the light by which we perceive our personal
calling and the strength to carry out all that God expects of us. If we are docile to
the Holy Spirit, the image of Christ will be formed more and more fully in us, and
we will be brought closer every day to God the Father” (J. Escriva, “Christ Is Pas-
sing By”, 135).
1-6. St Paul here stresses one of the main points he makes in this part of the let-
ter — the sincerity and genuineness of his conduct, and therefore his rejection of
anything to do with lies or underhand ways (cf. 1:12, 17; 2:17; 3:1). Unlike the
false apostles, his own aim in preaching is to teach the truth of Jesus Christ with-
out any dilution or compromise (cf., for example, 1 Cor 1:18-25; Gal 2:11ff). If, in
spite of everything, there are still some who cannot see the truth of the Gospel,
the reason lies in their bad dispositions, which allow the devil — the god of this
world (cf. Jn 12:31; 14:30; Eph 2:2)—to darken their minds. That is why they fail
to recognize the divinity of Jesus Christ, who is the perfect image of God the Fa-
ther (vv. 4-6).
The Apostle’s approach to preaching as here described reminds us of the need to
speak out clearly, very conscious that we have been entrusted by God with a trea-
sure which we must respect and venerate and pass on in all its fullness. “Every
evangelizer”, Pope Paul VI teaches, “ is expected to have a reverence for truth,
especially since the truth that he studies and communicates is none other than
revealed truth and hence, more than any other, a sharing in the first truth which
is God himself. The preacher of the Gospel will therefore be a person who even
at the price of personal renunciation and suffering always seeks the truth that he
must transmit to others. He never betrays or hides truth out of a desire to please
men or in order to astonish or to shock, nor for the sake of originality or from a
desire to make an impression. He does not refuse truth. He does not obscure re-
vealed truth by being too idle to search for it, or for the sake of his own comfort,
or out of fear. He does not neglect to study it. He serves it generously, without
making it serve him” (”Evangelii Nuntiandi”, 78).
1. “By the mercy of God”: as the RSV note points out, this in Greek reads “as
we have received mercy”, or “by the mercy which has been done unto us”, which
goes back to a Jewish turn of phrase designed to avoid mentioning the name of
God. St Paul also speaks in the plural, out of modesty.
4. “To keep them from seeing the light of the Gospel”: this is what the Greek
text means. The New Vulgate translation is somewhat different, but it can be in-
terpreted as meaning the same.
Jesus Christ, perfect God and perfect man, is the perfect likeness of God (cf. Col
1:15; Heb 1:3). “For something to be a perfect image of something else,” St Tho-
mas explains, “three things are needed, and all three are to be found perfectly in
Christ. The first of these is likeness; the second is the origin; and the third, com-
plete equality. For if there were any dissimilarity between the image and him
whose image it is, or if the image did not have its origin in the other, or if there
were not perfect equality, given that both have the same nature, there would be
no perfect image [...]. Since all three are to be found in Christ — he is the like-
ness of the Father, he proceeds from the Father, and he is equal to the Father —
he is called the image of God in the fullest and most perfect sense” (”Commen-
tary on 2 Cor, ad loc.”). Moreover, as perfect man he is the visible likeness of the
invisible God: “No one has ever seen God; the only Son, who is in the bosom of
the Father, he has made him known” (Jn 1:18).
5. St Paul often calls Jesus “Lord” (cf., e.g., Rom 10:9; 1 Cor 5:6; 12:3; Phil 2:
11). This is a clear assertion of Christ’s divinity, for “Lord” is the word the Greeks
normally use when translating “Yahweh” (cf. note on 1 Cor 8:4-6).
This faith in Christ’s divinity is so basic to Christianity that St Paul can sum up
the essence of his preaching in these words: we preach Christ as Lord.
6. Contrary to what happens in the case of those who resist belief (v. 4), God has
enlightened the hearts of Christians with the light of faith. St Paul recalls the mo-
ment when God created light (cf. Gen 1:3), as if to refer to the new creation resul-
ting from the infusion of the light of faith (cf. 2 Cor 5:17), which only happens with
God’s intervention: for “no one can ‘assent to the Gospel preaching as he must in
order to be saved without the enlightenment and inspiration of the Holy Spirit,
who gives all men their joy in assenting to and believing the truth’ (Second Coun-
cil of Orange). Hence, faith itself [...] is essentially a gift of God; and the act of
faith is a work pertaining to salvation. By this act man offers to God himself a free
obedience inasmuch as he concurs and cooperates with God’s grace, when he
could resist it” (Vatican I, “Dei Filius”, chap. 3).
Commenting on this passage of the epistle, St Thomas Aquinas gives a beautiful
description of the way faith works in the soul of St Paul, and in that of every Chris-
tian: “Previously, that is, before being converted to Christ, we were dark, like you
and like those in whom the brightness of Christ’s glory does not shine. Now, how-
ever, after Christ calling us through his grace, the darkness has been taken away
from us, and the power of the glory of the clear light of Christ is shining in us. It
shines so powerfully in us that not only are we given light to let us see: we also
have light for giving to others” (”Commentary on 2 Cor, ad loc.”). A Christian
should not hide the light of his faith but should use it to enlighten those around
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Matthew 5:20-26
Jesus and His Teaching, the Fulfillment of the Law (Continuation)
(Jesus said to His disciples,)  “For I tell you, unless your righteousness ex-
ceeds that of the scribes and Pharisees, you will never enter the Kingdom of
 “You have heard that it was said to the men of old, ‘You shall not kill; and
whoever kills shall be liable to judgment.’  But I say to you that every one who
is angry with his brother shall be liable to judgment; whoever insults his brother
shall be liable to the council, and whoever says, ‘You fool!’ shall be liable to the
hell of fire.  So if you are offering your gift at the altar, and there remember
that your brother has something against you,  leave your gift there before the
altar and go; first to be reconciled to your brother, and then come and offer your
gift.  Make friends quickly with your accuser, while you are going with him to
court, lest your accuser hand you over to the judge, and the judge to the guard,
and you be put in prison;  truly, I say to you, you will never get out till you
have paid the last penny.
20. “Righteousness”: see the note on Matthew 5:6 (see below). This verse clari-
fies the meaning of the preceding verses. The scribes and Pharisees had distor-
ted the spirit of the Law, putting the whole emphasis on its external, ritual obser-
vance. For them exact and hyper-detailed but external fulfillment of the precepts
of the Law was a guarantee of a person’s salvation: “If I fulfill this I am righteous,
I am holy and God is duty bound to save me.” For someone with this approach
to sanctification it is really not God who saves: man saves himself through ex-
ternal works of the Law. That this approach is quite mistaken is obvious from
what Christ says here; in effect what He is saying is: to enter the Kingdom of
God the notion of righteousness or salvation developed by the scribes and Pha-
risees must be rejected. In other words, justification or sanctification is a grace
from God; man’s role is one of cooperating with that grace by being faithful to it.
Elsewhere Jesus gives the same teaching in an even clearer way (cf. Luke 18:
9-14, the parable of the Pharisee and the tax collector). It was also the origin
of one of St. Paul’s great battles with the “Judaizers” (see Galatians 3 and Ro-
21. Verses 21-26 gives us a concrete example of the way that Jesus Christ
brought the Law of Moses to its fulfillment, by explaining the deeper meaning
of the commandments of that Law.
22. By speaking in the first person (”but I say to you”) Jesus shows that His
authority is above that of Moses and the prophets; that is to say, He has divine
authority. No mere man could claim such authority.
“Insults”: practically all translations of this passage transcribe the original Ara-
maic word, “raca” (cf. RSV note below). It is not an easy word to translate. It
means “foolish, stupid, crazy”. The Jews used it to indicate utter contempt; of-
ten, instead of verbal abuse they would show their feelings by spitting on the
“Fool” translates an ever stronger term of abuse than “raca”—implying that a per-
son has lost all moral and religious sense, to the point of apostasy.
In this passage our Lord points to three faults which we commit against charity,
moving from internal irritation to showing total contempt. St. Augustine com-
ments that three degrees of faults and punishments are to be noted. The first is
the fault of feeling angry; to this corresponds the punishment of “judgment”. The
second is that of passing an insulting remark, which merits the punishment of
“the council”. The third arises when anger quite blinds us: this is punished by
“the hell of fire” (cf. “De Serm. Dom. in Monte”, II, 9).
“The hell of fire”: literally, “Gehenna of fire”, meaning, in the Jewish language of
the time, eternal punishment.
This shows the gravity of external sins against charity — gossip, backbiting, ca-
lumny, etc. However, we should remember that these sins stem from the heart;
our Lord focuses our attention, first, on internal sins — resentment, hatred, et
cetera — to make us realize that that is where the root lies and that it is impor-
tant to nip anger in the bud.
23-24. Here our Lord deals with certain Jewish practices of His time, and in doing
so gives us perennial moral teaching of the highest order. Christians, of course,
do not follow these Jewish ritual practices; to keep our Lord’s commandment we
have ways and means given us by Christ Himself. Specifically, in the New and
definitive Covenant founded by Christ, being reconciled involves going to the Sa-
crament of Penance. In this Sacrament the faithful “obtain pardon from God’s
mercy for the offense committed against Him, and are, at the same time, recon-
ciled with the Church which they have wounded by their sins”(”Lumen Gentium”,
In the New Testament, the greatest of all offerings is the Eucharist. Although one
has a duty to go to Mass on Sundays and Holy Days of Obligation, an essential
condition before receiving Holy Communion is that one be in the state of grace.
It is not our Lord’s intention here to give love of neighbor priority over love of God.
There is an order of charity: “You shall love the Lord your God with all your heart,
with all your soul and with all your strength. This is the great and first command-
ment” (Matthew 22:37-38). Love of one’s neighbor, which is the second com-
mandment in order of importance (cf. Matthew 22:39), derives its meaning from
the first. Brotherhood without parenthood is inconceivable. An offense against
charity is, above all, an offense against God.
[The note on Matthew 5:6 states:
6. The notion of righteousness (or justice) in Holy Scripture is an essentially re-
ligious one (cf. notes on Matthew 1:19 and 3:15; Romans 1:17; 1:18-32; 3:21-22
and 24). A righteous person is one who sincerely strives to do the Will of God,
which is discovered in the commandments, in one’s duties of state in life and
through one’s life of prayer. Thus, righteousness, in the language of the Bible,
is the same as what nowadays is usually called “holiness” (1 John 2:29; 3:7-10;
Revelation 22:11; Genesis 15:6; Deuteronomy 9:4).]
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
20. For I say to you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of heaven.
21. You have heard that it was said by them of old, You shall not kill; and whosoever shall kill shall be in danger of the judgment:
22. But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, 'You fool!' shall be liable to the hell of fire.
HILARY; Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees.
CHRYS. By righteousness is here meant universal virtue. But observe the superior power of grace, in that he requires of His disciples who were yet uninstructed to be better than those who were masters under the Old Testament. Thus He does not call the Scribes and Pharisees unrighteous, but speaks of their righteousness. And see how even herein he confirms the Old Testament that He compares it with the New, for the greater and the less are always of the same kind.
PSEUDO- CHRYS. The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfillment of that Law. This then is His meaning; Whosoever in addition to the commandments of the Law shall not fulfill My commandments, shall not enter into to the kingdom of heaven. For those indeed save from the punishment due to transgressions of the Law, but do not bringing into the kingdom; but My commandments both deliver from punishment, and bring into the kingdom. But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that he shall be the least in the kingdom of heaven, and here of him who keeps them not, that he shall not enter into the kingdom of heaven? See now to be these least into the kingdom is the same with not entering into the kingdom. For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ's people; what he says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians yet the least of them. But he who enters into the kingdom, becomes partaker of His kingdom with Christ. Therefore he who does not enter into the kingdom of heaven, shall not indeed have a part of Christ's glory, yet shall he be in the kingdom of heaven, that is, in the number of those over whom Christ reigns as King of heaven.
AUG. Otherwise, unless your righteousness exceed the righteousness of the Scribes and Pharisees, that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, they say, and do not; just as if he had said, Unless your righteousness exceed in this way that you do what you teach, you shall not enter the kingdom of heaven. We must therefore understand something other than usual by the kingdom of heaven here, in which are to be both he who breaks what he teaches, and he who does it, but the one least, the other great; this kingdom of heaven is the present Church. In another sense is the kingdom of heaven spoken of that place where none enters but he who does what he teaches, and this is the Church as it shall be hereafter. ID. This expression, the kingdom of heaven, so often used by our Lord, I know not whether anyone would find in the books of the Old Testament. It belongs properly to the New Testament revelation, kept for His mouth whom the Old Testament figured as a King that should come to reign over His servants. This end, to which its precepts were to be referred, was hidden in the Old Testament, though even that had its saints who looked forward to the revelation that should be made.
GLOSS. Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.
AUG. For almost all the precepts which the Lord gave, saying, But I say to you, are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shows them that every evil thought to the hurt of a brother is to be held for a kind of murder.
PSEUDO- CHRYS. Christ willing to show that he is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments, that one which was the first in the Law, first, at least, of all those that forbade injury to our neighbor
AUG. We do not, because we have heard that, You shall not kill, deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous ordinance of the Creator their life and death is subservient to our needs. There remains, therefore, only man of whom we can understand it, and that not any other man, nor you only; for he who kills himself does nothing else but kill a man. Yet have not they in any way done contrary to this commandment who have waged wars under God's authority, or they who charged with the administration of civil power have by most just and reasonable orders inflicted death upon criminals. Also Abraham was not charged with cruelty, but even received the praise of piety, for that he was willing to obey God in slaying his son. Those are to be excepted from this command whom God commands to be put to death, either by general law given, or by particular admonition at any special time. For he is not the slayer who ministers to the command, like a hilt to one smiting with a sword, nor is Samson otherwise to be acquitted for destroying himself along with his enemies, than because he was so instructed privily of the Holy Spirit, who through him wrought the miracles.
CHRYS. This, it was said by then; of old time, shows that it was long ago that they had received this precept. He says this that he might rouse His sluggish hearers to proceed to more sublime precepts, as a teacher might say to an indolent boy, Know you not how long time you have spent already in merely learning to spell? In that, I say to you, mark the authority of the legislator, none of the old Prophets spoke thus; but rather, Thus said the Lord. They as servants repeated the commands of their Lord; He as a Son declared the will of His Father, which was also His own. They preached to their fellow servants; He as master ordained a law for his slaves.
AUG. There are two different opinions among philosophers concerning the passions of the mind: the Stoics do not allow that any passion is incident to the wise man; the Peripatetics affirm that they are incident to the wise man but in a moderate degree and subject to reason; as, for example, when mercy is shown in such a manner that justice is preserved. But in the Christian rule we do not inquire whether the mind is first affected with anger or with sorrow, but whence.
PSEUDO- CHRYS. He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he who on just cause is not angry, is in sin; for an unreasonable patience sows vices, breeds carelessness, and invites the good as well as the bad to do evil.
JEROME; Some people add here the words, without cause; but by the true reading the precept is made unconditional, and anger altogether forbidden. For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words without cause then must be erased, for the wrath of man works not the righteousness of God.
PSEUDO- CHRYS. Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and is rightly said to sentence, not to be angry with.
AUG. This also we affirm should be taken into consideration, what is being angry with a brother; for he is not angry with a brother who is angry at his offense. He then it is who is angry without cause, who is angry with his brother, and not with the offense. ID. But to be angry with a brother to the end that he may be corrected, there is no man of sound mind who forbids. Such sort of motions as come of love of good and of holy charity, are not to be called vices when they follow right reason.
PSEUDO- CHRYS. But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger prompts him, his flesh is angry, but his heart is free from anger.
AUG. And there is this same distinction between the first case here put by the Savior and the second: in the first case there is one thing, the passion; in the second two, anger and speech following thereupon, He who says to his brother, Raca, is in danger of the council. Some seek the interpretation of this word in the Greek, and think that Raca means ragged, from the Greek paxos, a rag. But more probably it is not a word of any meaning, but a mere sound expressing the passion of the mind, which grammarians call an interjection, such as the cry of pain, 'heu.'
CHRYS. Or, Racha is a word signifying contempt and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell you him, in Syriac they would say Racha for 'thou.' For the Lord descends to the smallest trifles even of our behavior, and bids us treat one another with mutual respect.
JEROME; Or, Racha is a Hebrew word signifying, 'empty,' 'vain'; as we might say in the common phrase of reproach, 'empty-pate.' Observe that he says brother; for who is our brother, but he who has the same Father as ourselves?
PSEUDO- CHRYS. And it were an unworthy reproach to him who has in him the Holy Spirit to call him 'empty.'
AUG. In the third case are three things: anger, the voice expressive of anger, and a word of reproach, You fool. Thus here are three different degrees of sin; in the first when one is angry, but keeps the passion in his heart without giving any sign of it. If again he suffers any sound expressive of the passion to escape him, it is more than had he silently suppressed the rising anger; and if he speaks a word which conveys a direct reproach, it is a yet greater sin.
PSEUDO- CHRYS. But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies 'empty,' it is one and the same thing, as far as the meaning of the, word goes, to say Racha, or 'thou fool.' But there is a difference in the meaning of the speaker; for Racha was a word in common use among the Jews, not expressing wrath or hate, but rather in a light careless way expressing confident familiarity, not anger. But you will perhaps say, if Racha is not an expression of wrath, how is it then a sin? Because it is said for contention, not for edification; and if we ought not to speak even good words but for the sake of edification, how much more not such as are in themselves bad?
AUG .Here we have three arraignments: the judgment, the council, and hell-fire, being different stages ascending from the lesser to the greater. For in the judgment there is yet opportunity for defense; to the council belongs the respite of the sentence, what time the judges confer among themselves what sentence ought to be inflicted; in the third, hell-fire, condemnation is certain, and the punishment fixed. Hence is seen what a difference is between the righteousness of the Pharisees and Christ; in the first, murder subjects at man to judgment; in the second, anger alone, which is the least of the three degrees of sin.
RABAN. The Savior here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrated to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book of Kings.
CHRYS. This is the first mention of hell, though the kingdom of Heaven had been mentioned some time before, which shows that the gifts of the one comes of His love, the condemnation of the other of our sloth. Many thinking this a punishment too severe for a mere word, say that this was said figuratively. But I fear that if we thus cheat ourselves with words here, we shall suffer punishment in deed there. Think not then this too heavy a punishment, when so many sufferings and sins have their beginning in a word; a little word has often begotten a murder, and overturned whole cities. And yet it is not to be thought a little word that denies a brother reason and understanding by which we are men, and differ from the brutes.
PSEUDO- CHRYS. In danger of the council; that is (according to the interpretation given by the Apostles in their Constitutions), in danger of being one of that Council which condemned Christ.
HILARY; Or, he who reproaches with emptiness one full of the Holy Spirit, will be arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself.
AUG. Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell.
CHRYS. Or, the judgment and the council denote punishment in this word: hell fire future punishment. He denounces punishment against anger, yet does not mention any special punishment , showing therein that it is not possible that a man should be altogether free from the passion. The Council here means the Jewish senate, for He would not seem to be always superseding all their established institutions, and introducing foreign.
AUG. In all these three sentences there are some words understood. In the first indeed, as many copies read without cause, there is nothing to be supplied. In the second, He who says to his brother, Racha, we must supply the words, without cause, and again, in He who says, You fool, two things are understood: to his brother, and, without cause. And this forms the defense of the Apostle, when he calls the Galatians fools, though he considers them his brethren; for he did it not without cause.
23. Therefore if you bring any gift to the altar, and there remember that your brother has anything against you,
24. Leave there your gift before the altar, and go your way; first be reconciled to your brother, and then come and offer your gift.
AUG. If it be not lawful to be angry with a brother, or to say to him Racha, or You Fool, much less is it lawful to keep in the memory anything which might convert anger into hate.
JEROME; It is not, if you have anything against your brother, but, If your brother has anything against you, that the necessity of reconciliation may be more imperative.
AUG. And he has somewhat against us when we have wronged him; and we have somewhat against him when he has wronged us, in which case there were no need to go to be reconciled to him, seeing we had only to forgive him, as we desire the Lord to forgive us.
PSEUDO-CHRYS But if it is he that has done you the wrong, and yet you be the first to seek reconciliation, you shall have a great reward.
CHRYS. If love alone is not enough to induce us to be reconciled to our neighbor, the desire that our work should not remain imperfect, and especially in the holy place, should induce us.
GREG. Lo, He is not willing to accept sacrifice at the hands of those who are at variance. Hence then consider how great an evil is strife, which throws away what should be the means of remission of sin.
PSEUDO-CHRYS See the mercy of God, that He thinks rather of man's benefit than of His own honor; He loves concord in the faithful more than offerings at His altar; for so long as there are dissensions among the faithful, their gift is not looked upon, their prayer is not heard. For no one can be a true friend at the same time to two who are enemies to each other. In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies. But such as was the offense, such should also be the reconciliation. If you have offended in thought, be reconciled in thought; if in words, be reconciled in words; if in deeds, in deeds be reconciled. For so it is in every sin, in whatsoever kind it was committed, in that kind is the penance done.
HILARY; He bids us when peace with our fellow men is restored, then to return to peace with God, passing from the love of men to the love of God; then go and offer your gift.
AUG. If this direction be taken literally, it might lead some to suppose that this ought indeed to be so done if our brother is present, for that no long time can be meant when we are bid to leave our offering there before the altar. For if he be absent, or possibly beyond sea, it is absurd to suppose that the offering must be left before the altar, to be offered after we have gone over land and sea to seek him. Wherefore we must embrace an inward, spiritual sense of the whole, if we would understand it without involving any absurdity. The gift which we offer to God, whether learning, or speech, or whatever it be, cannot be accepted of God unless it be supported by faith. If then we have in anything harmed a brother, we must go and be reconciled with him, not with the bodily feet, but in thoughts of the heart, when in humble contrition you may cast yourself at your brother's feet in sight of Him whose offering you are about to offer. For thus in the same manner as though He were present, you may with unfeigned heart seek His Forgiveness; and returning thence, that is, bringing back again your thoughts to what you had first begun to do, may make your offering.
25. Agree with your adversary quickly, while 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.
26. Verily I say to you, you shall by no means come out thence, till you have paid the uttermost farthing.
HILARY; The Lord suffers us at no time to be wanting in peaceableness of temper, and therefore bids us be reconciled to our adversary quickly, while on the road of life, lest we be cast into the season of death before peace be joined between us.
JEROME; The word here in our Latin books is 'consentiens,' in Greek, which means, 'kind,' 'benevolent.'
AUG. Let us see who this adversary is to whom we are bid to be benevolent. It may then be either the Devil or man or the flesh or God or His commandments. But I do not see how we can be bid be benevolent or agreeing with the Devil; for where there is good will, there is friendship, and no one will say that friendship should be made with the Devil, or that it is well to agree with him, having once proclaimed war against him when we renounced him; nor ought we to consent with him, with whom had we never consented, we had never come into such circumstances.
JEROME; Some, from that verse of Peter, Your adversary the Devil, &c. (1 Peter 5:8) will have the Savior's command to be, that we should be merciful to the Devil, not causing him to endure punishment for our sakes. For as he puts in our way the incentives to vice, if we yield to his suggestions, he will be tormented for our sakes. Some follow a more forced interpretation, that in baptism we have each of us made a compact with the Devil by renouncing him. If we observe this compact, then we are agreeing with our adversary, and shall not be cast into prison.
AUG. I do not see again how it can be understood of man. For how can man be said to deliver us to the Judge, when we know only Christ as the Judge, before whose tribunal all must be sisted. How then can he deliver to the Judge, who has himself to appear before Him? Moreover if any has sinned against any by killing him, he has no opportunity of agreeing with him in the way, that is in this life; and yet that hinders not but that he may be rescued from judgment by repentance Much less do I see how we can be bid be agreeing with the flesh; for they are sinners rather who agree with it; but they who it into subjection, do not agree with it, but compel it to agree with them.
JEROME. And how can the body be cast into prison if it agree not with the spirit, seeing soul and body must go together, and that the flesh can do nothing but what the soul shall command?
AUG. Perhaps then it is God with whom we are here enjoined to agree. He may be said too be our adversary, because we have departed from Him by sin, and He resists the proud. Whosoever then shall not have been reconciled in this life with God through the death of His Son, shall be by Him delivered to the Judge, that is, the Son, to whom He has committed all judgment. And man may be said to be in the way with God, because He is everywhere. But if we like not to say that the wicked are with God, who is everywhere present, as we do not say that the blind are with that light which is everywhere around them, there only remains the law of God which we can understand by our adversary. For this law is an adversary to such as love to sin, and is given us for this life that it may be with us in the way. To this we ought to agree quickly, by reaching, hearing, and bestowing on it the summit of authority, and that when we understand it, we hate it not because it opposes our sins, but rather love it because it corrects them; and when it is obscure, pray that we may understand it.
JEROME; But from the context the sense is manifest; the Lord is exhorting us to peace and concord with our neighbor; as it was said above, Go, be reconciled to your brother.
PSEUDO-CHRYS.The Lord is urgent with us to hasten to make friends with our enemies while we are yet in this life, knowing how dangerous for us that one of our enemies should die before peace is made with us. For if death bring us while yet at enmity to the Judge, he will deliver us to Christ, proving us guilty by His judgment. Our adversary also delivers us to the Judge, when he is the first to seek reconciliation; for he who first submits to his enemy, brings him in guilty before God.
HILARY; Or, the adversary delivers you to the Judge, when the abiding of your wrath towards him convicts you.
AUG. By the Judge I understand Christ, for the Father has committed all judgment to the Son; and by the officer or minister, an Angel, for, Angels came and ministered to Him; and we believe that He will come with His Angels to judge.
PSEUDO-CHRYS. The officer, that is, the ministering Angel of punishment, and he shall cast you into the prison of hell.
AUG. By the prison I understand the punishment of the darkness. And that none should despise that punishment, He adds, Verily I say to you, you shall not come out thence till you have paid the very last farthing.
JEROME; A farthing is a coin containing two mites. What He says then is, 'You shall not go forth thence till you have paid for the smallest sins.'
AUG. Or it is an expression to denote that there is nothing that shall go unpunished; as we say 'To the dregs,' when we are speaking of anything so emptied that nothing is left in it. Or by the last farthing may be denoted earthly sins. For the fourth and last element of this world is earth. Paid, that is in eternal punishment; and until used in the same sense as in that, Sit on my right hand until I make your enemies your footstool; for He does not cease to reign when His enemies are put under His feet. So here, until you have paid, is as much as to say, you shall never come out thence, for that he is always paying the very last farthing while he is enduring the everlasting punishment of earthly sins.
PSEUDO-CHRYS Or, if you will make your peace yet in this world, you may receive pardon of even the heaviest offenses; but if once damned and cast into the prison of hell, punishment will be exacted of you not for grievous sins only, but for each idle word, which may be denoted by the very last farthing.
HILARY; For because charity covers a multitude of sins, we shall therefore pay the last farthing of punishment, unless by the expense of charity we redeem the fault of our sin.
PSEUDO-CHRYS.Or, the prison is worldly misfortune which God often sends upon sinners.
CHRYS. Or, He here speaks of the judges of this world, of the way which leads to this judgment, and of human prisons; thus not only employing future but present inducements, as those things which are before the eyes affect us most, as St. Paul also declares, If you do evil, fear the power, for He bears not the sword in vain.
Catena Aurea Matthew 5