Another passage which is cited by the Romanists is Matthew 5:25-26, which reads as follows: “25 Come to terms 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. 26 Truly, I say to you, you will never get out until you have paid the last penny.”
According to Roman Catholic apologist, the “pennys” (or “farthings” as the older translations render the word κοδράντην) refers to venial sins, the “prison” is a reference to purgatory, and “paid” refers to satisfaction.
If one reads the context, it is clear that this verse is referring to a physical prison here on earth:
“ 21 You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ 22 But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell. 23 “Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift. 25 “Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. 26 Truly I tell you, you will not get out until you have paid the last penny.” (Matthew 5:21-26)
However, we grant that these sorts of passages in Scripture can have a two-fold meaning to them, as is the case with types and antitypes in the Old Testament.
If man is the accused person in this passage, and God is the one to whom we must be reconciled, then if he dies in an unreconciled state, he will not escape the coming wrath until “he has paid the utmost farthing”, which is a common way of expression eternity (cf. Psalm 110:1), if we go with the “deeper meaning” of this passage. Another issue for the Roman Catholic interpretation would be this: if the person in purgatory does not come out until they have “paid the last penny”, then to what avail are the prayers of the saints here on earth, since it is ultimately the person in purgatory who will make satisfaction?
However, it is nonetheless the case that the passage is clearly referring to experience here on earth. The fathers agree with this interpretation:
“To this effect does he tamper with the whole of that allegory of the Lord which is extremely clear and simple in its meaning, and ought to be from the first understood in its plain and natural sense. Thus our ‘adversary’ (therein mentioned) is the heathen man, who is walking with us along the same road of life which is common to him and ourselves. Now “we must needs go out of the world,” if it be not allowed us to have conversation with them. He bids us, therefore, show a kindly disposition to such a man. “Love your enemies,” says He, “pray for them that curse you,”. lest such a man in any transaction of business be irritated by any unjust conduct of yours, and “deliver thee to the judge” of his own (nation), and you be thrown into prison, and be detained in its close and narrow cell until you have liquidated all your debt against him” (Tertullian, A Treatise on the Soul, chapter 35)
“It is enough for me if my weak eyes can bear the brightness of his [Rufinus] excellence. He has but now washed himself and is clean, yea, is made white as snow; whilst I, stained with every sin, wait day and night with trembling to pay the uttermost farthing.” (Jerome, Letter 4 to Florentius)
“Because the Lord allows that there should always be opportunity for conciliation, he commands us at every turn on every road of our lives to be reconciled quickly with our adversary in goodwill. ” (Hilary of Poitiers, Commentary on Matthew, in Fathers of the Church, Vol. 125, pg. 67)
“Some believe the "adversary" to mean the devil, and "the way" to mean our life. The Lord is thus exhorting us: while you are still in this life, give back to the devil what belongs to him and be done with him, so that later he will not be able to accuse you of some sin, as if you had something that belonged to him. For then you will be handed over for punishment so that you make an accounting for even the smallest transgressions. For a farthing equals two mites (Lk. 12:6, 21:2). You, O reader, understand that this passage also refers to human adversaries and that the Lord is exhorting us not to become entangled in lawsuits, lest we be distracted from doing the works of God. Even if you have been wronged, He says, do not enter the court but settle the dispute while still on the way, lest you suffer something worse on account of your adversary’s power.” (Theophylact, Commentary on Matthew, 5:25-26)
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