Christ teaches humility, to beware of scandal, and to flee the occasions of sin: to denounce to the church incorrigible sinners, and to look upon such as refuse to hear the church as heathens. He promises to his disciples the power of binding and loosing: and that he will be in the midst of their assemblies. No forgiveness for them that will not forgive.
To his Disciples he preacheth against ambition the mother of Schisme: 7 foretelling both the author vvhosoeuer he be, and also his folovvers, of their vvo to come. 〈◊〉 and shevving on the contrary side, hovv precious Christian soules are to their Angels, to the Sonne of man, and to his Father. 15 charging vs therfore to forgiue our brethren, vvhen also vve haue iust cause against them, be it neuer so often, and to labour their saluation by al meanes possible.
1At that hour the disciples came to Jesus, saying: Who, thinkest thou, is the greater in the kingdom of heaven?Nel tempo stesso si appressarono a Gesù i discepoli, e gli dissero: Chi è mai il più grande nel regno de' cieli?AT that houre the Disciples came to IESVS, saying. Who, thinkest thou, is the greater in the kingdom of heauen?In illa hora accesserunt discipuli ad Jesum, dicentes: Quis, putas, major est in regno cælorum ? 2And Jesus, calling unto him a little child, set him in the midst of them.E Gesù chiamato a se un fanciullo, lo pose in mezzo di essi.And IESVS calling vnto him a litle childe, set him in the middes of them,Et advocans Jesus parvulum, statuit eum in medio eorum, 3And said: amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.E disse: In verità vi dico, che, se non vi convertirete, e non diventerete come fanciulli, non entrerete nel regno de' cieli.and said, Amen I say to you, vnles you be conuerted, and become as litle children, you shal not enter into the kingdom of heauen.et dixit: Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum cælorum. 4Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.Chiunque pertanto si farà piccolo, come questo fanciullo, quegli sarà il più grande nel regno de' cieli.Whosoeuer therfore shal humble him self as this litle childe, he is the greater in the kingdom of heauē.Quicumque ergo humiliaverit se sicut parvulus iste, hic est major in regno cælorum. 5And he that shall receive one such little child in my name, receiveth me.E chiunque accoglierà nel nome mio un fanciullo come questo, accoglie me stesso.And he that shal receiue one such litle childe in my name, receiueth me.Et qui susceperit unum parvulum talem in nomine meo, me suscipit: 6But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea.Chi poi scandalizzerà alcuno di questi piccolini, che credono in me, meglio per lui sarebbe, che gli fosse appesa al collo una macina da asino, e che fosse sommerso nel profondo del mare.And he that shal scandalize one of these litle ones that beleeue in me, it is expedient for him that a milstone be hanged about his necke, and that he be drovvned in the depth of the sea.qui autem scandalizaverit unum de pusillis istis, qui in me credunt, expedit ei ut suspendatur mola asinaria in collo ejus, et demergatur in profundum maris.
7Woe to the world because of scandals. For it must needs be that scandals come: but nevertheless woe to that man by whom the scandal cometh.Guai al mondo per causa degli scandali. Imperocché necessaria cosa è, che sianvi degli scandali: ma guai all'uomo, per colpa del quale viene lo scandalo.Vvo be to the vvorld for scandals. for it is necessary that scandals do come: but neuerthelesse vvo to that man by vvhom the scandall commeth.Væ mundo a scandalis ! Necesse est enim ut veniant scandala: verumtamen væ homini illi, per quem scandalum venit. 8And if thy hand, or thy foot, scandalize thee, cut it off, and cast it from thee. It is better for thee to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire.Che se la tua mano, o il tuo piede ti serve di scandalo, troncagli, e gettali via da te: è meglio per te di giugnere alla vita con un piede, o una mano di meno, che con tutte due le mani, e con tutti due i piedi esser gettato nel fuoco eterno.And if thy hand, or thy foote scandalize thee: cut it of, and cast it from thee. It is good for thee to goe in to life maimed or lame, rather then hauing tvvo hands or tvvo feete to be cast into euerlasting fire.Si autem manus tua, vel pes tuus scandalizat te, abscide eum, et projice abs te: bonum tibi est ad vitam ingredi debilem, vel claudum, quam duas manus vel duos pedes habentem mitti in ignem æternum. 9And if thy eye scandalize thee, pluck it out, and cast it from thee. It is better for thee having one eye to enter into life, than having two eyes to be cast into hell fire.E se l'occhio tuo ti serve di scandalo, cavatelo, e gettalo via da te: è meglio per te l'entrar nella vita con un sol occhio, che con due occhi esser gettato nel fuoco dell'inferno.And if thine eye scandalize thee, plucke him out, and cast him from thee: It is good for thee hauing one eye to enter into life, rather then hauing tvvo eyes to be cast into the hel of fire.Et si oculus tuus scandalizat te, erue eum, et projice abs te: bonum tibi est cum uno oculo in vitam intrare, quam duos oculos habentem mitti in gehennam ignis. 10See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven.Guardatevi dal disprezzare alcuno di questi piccoli: conciossiachè io vi fo sapere, che i loro Angioli ne' cieli vedono perpetuamente il volto del Padre mio, che è ne' cieli.See that you despise not one of these litle ones: for I say to you that their Angels, in heauen alvvaies do see the face of my father vvhich is in heauen.Videte ne contemnatis unum ex his pusillis: dico enim vobis, quia angeli eorum in cælis semper vident faciem Patris mei, qui in cælis est.
11For the Son of man is come to save that which was lost.Imperocché il Figliuolo dell'uomo è venuto a salvare quel, che si era perduto.For the Sonne of man is come to saue that vvhich vvas perished.Venit enim Filius hominis salvare quod perierat. 12What think you? If a man have an hundred sheep, and one of them should go astray: doth he not leave the ninety-nine in the mountains, and go to seek that which is gone astray?Che ve ne pare? se un uomo ha cento pecore, e una di queste si smarrisce, non abbandona egli le altre novantanove, e sen va per li monti in cerca di quella, che si è smarrita?Hovv thinke you? If a man haue an hundred sheepe, and one of them shal goe astray: doth he not leaue ninetie nine in the mountaines, and goeth to seeke that which is straied?Quid vobis videtur ? si fuerint alicui centum oves, et erravit una ex eis: nonne relinquit nonaginta novem in montibus, et vadit quærere eam quæ erravit ? 13And if it so be that he find it: Amen I say to you, he rejoiceth more for that, than for the ninety-nine that went not astray.E se gli venga fatto di ritrovarla: in verità vi dico, che più si rallegra di questa, che delle novantanove, che non si erano smarrite.And if it chaunce that he finde it: amen I say to you, that he reioyceth more fore that, then for the ninetie nine that vvent not astray.Et si contigerit ut inveniat eam: amen dico vobis, quia gaudet super eam magis quam super nonaginta novem, quæ non erraverunt. 14Even so it is not the will of your Father, who is in heaven, that one of these little ones should perish.Così non è volere del Padre vostro, che è ne' cieli, che un solo perisca di questi piccoli.Euen so it is not the vvil of your father, vvhich is in heauen, that one perish of these litle ones.Sic non est voluntas ante Patrem vestrum, qui in cælis est, ut pereat unus de pusillis istis. 15But if thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother.Che se il tuo fratello abbia commesso mancamento contro di te, va, e correggilo tra te, e lui solo. Se egli ti ascolta, hai guadagnato il tuo fratello.But if thy brother shal offend against thee, goe, and rebuke him betvvene thee and him alone. If he shal heare thee, thou shalt gaine thy brother.Si autem peccaverit in te frater tuus, vade, et corripe eum inter te, et ipsum solum: si te audierit, lucratus eris fratrem tuum. 16And if he will not hear thee, take with thee one or two more: that in the mouth of two or three witnesses every word may stand.Se poi non ti ascolta, prendi ancora teco una, o due persone, affinchè col detto di due, o tre testimonj si stabilisca lutto l'affare.and if he vvil not heare thee, ioyne vvith thee besides, one or tvvo: that in the mouth of tvvo or three vvitnesses euery vvord may stand.Si autem te non audierit, adhibe tecum adhuc unum, vel duos, ut in ore duorum, vel trium testium stet omne verbum.
17And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican.Che se non farà caso di essi, fallo sapere alla Chiesa. E se non ascolta nemmen la Chiesa, abbilo come per gentile, e per pubblicano.And if he vvil not heare them, tel the Church. And if he vvil not heare the Church, let him be to thee as the heathen and the Publican.Quod si non audierit eos: dic ecclesiæ. Si autem ecclesiam non audierit, sit tibi sicut ethnicus et publicanus. 18Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven: and whatsoever you shall loose upon earth, shall be loosed also in heaven.In verità vi dico: Tutto quello, che legherete sulla terra, sarà legato anche nel cielo: e tutto quello, che scioglierete su la terra, sarà sciolto anche nel cielo.Amen I say to you, whatsoeuer you shal binde vpon earth, shal be bound also in heauen: and vvhatsoeuer you shal loose vpon earth, shal be loosed also in heauen.Amen dico vobis, quæcumque alligaveritis super terram, erunt ligata et in cælo: et quæcumque solveritis super terram, erunt soluta et in cælo. 19Again I say to you, that if two of you shall consent upon earth, concerning anything whatsoever they shall ask, it shall be done to them by my Father who is in heaven.Vi dico ancora, che se due di voi si accorderanno sopra la terra a domandare qualsisia cosa, sarà loro concessa dal Padre mio, che è ne' cieli.Againe I say to you, that if tvvo of you shal consent vpon earth, concerning euery thing vvhatsoeuer they shal aske, it shal be done to them of my father vvhich is in heauen.Iterum dico vobis, quia si duo ex vobis consenserint super terram, de omni re quamcumque petierint, fiet illis a Patre meo, qui in cælis est. 20For where there are two or three gathered together in my name, there am I in the midst of them.Imperocché dove sono due, o tre persone congregate nel nome mio, quivi sono io in mezzo di esse.For vvhere there be tvvo or three gathered in my name, there am I in the mindes of them.Ubi enim sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum. 21Then came Peter unto him and said: Lord, how often shall my brother offend against me, and I forgive him? till seven times?Allora accostatosi a lui Pietro gli disse: Signore, fino a quante volte peccando il mio fratello contro di me, gli perdonerò io? fino a sette volte?Then came Peter vnto him and said, Lord, how often shal my brother offend against me, and I forgiue him? vntil seuentimes? IESVS said to him, I say not to thee vntil seuen times:Tunc accedens Petrus ad eum, dixit: Domine, quoties peccabit in me frater meus, et dimittam ei ? usque septies ?
22Jesus saith to him: I say not to thee, till seven times; but till seventy times seven times.Gesù gli rispose: Non ti dico fino a sette volte; ma fino a settanta volte sette volte.but vntil seuentie times seuen times.Dicit illi Jesus: Non dico tibi usque septies: sed usque septuagies septies. 23Therefore is the kingdom of heaven likened to a king, who would take an account of his servants.Per questo il regno de' cieli si assomiglia ad un re, il quale volle fare i conti co' suoi servi.Therfore is the kingdom of heauen likened to a man being a king, that vvould make an account vvith his seruants.Ideo assimilatum est regnum cælorum homini regi, qui voluit rationem ponere cum servis suis. 24And when he had begun to take the account, one was brought to him, that owed him ten thousand talents.E avendo principiato a riveder la ragione, gli fu presentato uno, che gli andava debitore di dieci mila talenti.And vvhen he began to make the account, there vvas one presented vnto him that ovved him ten thousand talents.Et cum cœpisset rationem ponere, oblatus est ei unus, qui debebat ei decem millia talenta. 25And as he had not wherewith to pay it, his lord commanded that he should be sold, and his wife and children, and all that he had, and payment to be made.E non avendo costui il modo di pagare, comandò il padrone, che fosse venduto lui, e sua moglie, e i figliuoli, e quanto aveva, e si saldasse il debito,And hauing not vvhence to repay it, his lord commaunded that he should be sold, and his wife and children, and all that he had, and it to be repayed.Cum autem non haberet unde redderet, jussit eum dominus ejus venundari, et uxorem ejus, et filios, et omnia quæ habebat, et reddi. 26But that servant falling down, besought him, saying: Have patience with me, and I will pay thee all.Ma il servo prostrato lo supplicava cui dire: Abbi meco pazienza, e ti soddisfarò interamente.But that seruant falling dovvne, besought him, saying, Haue patience tovvard me, and I vvil repay thee all.Procidens autem servus ille, orabat eum, dicens: Patientiam habe in me, et omnia reddam tibi. 27And the lord of that servant being moved with pity, let him go and forgave him the debt.Mosso il padrone a pietà di quel servo lo liberò condonandogli il debito.And the lord of that seruant moued vvith pitie, dimissed him, and the dette he forgaue him.Misertus autem dominus servi illius, dimisit eum, et debitum dimisit ei. 28But when that servant was gone out, he found one of his fellow-servants that owed him an hundred pence: and laying hold of him, he throttled him, saying: Pay what thou owest.Ma partito di li il servo trovò uno de' suoi conservi, che gli doveva cento danari: e presolo per la gola, lo strozzava dicendo: Pagami quello, che devi.And vvhen that seruant vvas gone forth, he found one of his felovv-seruants that did ovve him an hundred pence: and laying hands vpon him thratled him, saying, Repay that thou ovvest.Egressus autem servus ille invenit unum de conservis suis, qui debebat ei centum denarios: et tenens suffocavit eum, dicens: Redde quod debes.
29And his fellow-servant falling down, besought him, saying: Have patience with me, and I will pay thee all.E il conservo prostrato ai suoi piedi lo supplicava, dicendo: Abbi meco pazienza, e io ti soddisfarò interamente.And his felovv seruant falling dovvne, besought him, saying, Haue patience tovvard me, and I vvil repay the all.Et procidens conservus ejus, rogabat eum, dicens: Patientiam habe in me, et omnia reddam tibi. 30And he would not: but went and cast him into prison, till he paid the debt.Ma quegli non volle; e andò a farlo mettere in prigione, fino a tanto che l'avesse soddisfatto.And he vvould not: but vvent his vvay, and cast him into prison, til he repayed the dette.Ille autem noluit: sed abiit, et misit eum in carcerem donec redderet debitum. 31Now his fellow servants seeing what was done, were very much grieved, and they came, and told their lord all that was done.Ma avendo gli altri conservi veduto tal fatto, grandemente se ne attristarono: e andarono, e riferirono al padrone tutta quel, che era avvenuto.And his felovv-seruants seeing vvhat vvas done, vvere very sorie, and they came, and told their lord al that vvas done.Videntes autem conservi ejus quæ fiebant, contristati sunt valde: et venerunt, et narraverunt domino suo omnia quæ facta fuerant. 32Then his lord called him: and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me:Allora il padrone lo chiamò a se, e gli disse: Servo iniquo, io ti ho condonato tutto quel debito, perché ti sei a me raccomandato:Then his lord called him: and he said vnto him, Thou vngratious seruant, I forgaue thee al the dette because thou besoughtest me:Tunc vocavit illum dominus suus: et ait illi: Serve nequam, omne debitum dimisi tibi quoniam rogasti me: 33Shouldst not thou then have had compassion also on thy fellow servant, even as I had compassion on thee?Non dovevi adunque anche tu aver pietà d'un tuo conservo, come io ho avuto pietà di te?oughtest nor thou therfore also to haue mercie vpon thy felovv-seruant, euen as I had mercie vpon thee?nonne ergo oportuit et te misereri conservi tui, sicut et ego tui misertus sum ? 34And his lord being angry, delivered him to the torturers until he paid all the debt.E sdegnato il padrone lo dette in mano de' carnefici, perfino a tanto che avesse pagato tutto il debito.And his lord being angrie deliuered him to the tormenters, vntil he repayed al the dette.Et iratus dominus ejus tradidit eum tortoribus, quoadusque redderet universum debitum. 35So also shall my heavenly Father do to you, if you forgive not every one his brother from your hearts.Nella stessa guisa farà con voi il mio Padre celeste, se di cuore non perdonerete ciascheduno al proprio fratello.So also shal my heauenly father doe to you, if you forgiue not euery one his brother from your hartes.Sic et Pater meus cælestis faciet vobis, si non remiseritis unusquisque fratri suo de cordibus vestris.
18:1
Jansenius
Who, thinkest thou? This altercation for superiority among the apostles, whilst they were upon their road to Judea, might have arisen from another cause besides the precedence given by Jesus Christ to Peter above, as St. Chrysostom (hom. lix. in Mat.) affirms. A report prevailed among the disciples, that Christ would soon die; and they wished to know who would be the first, when he was gone. (Jansenius)
Calmet
Or expecting that by his future resurrection he would enter into full possession of his temporal kingdom, they wished to learn which of them should be the greater in this new and glorious state. Calmet supposes that Peter was not with them, but that he had gone before with his Master to Capharnaum. (Calmet)
18:2
And Jesus calling ... a little child. In St. Mark 9:32. we find that Jesus did this in the house, when they were arrived at Capharnaum.
18:3
Witham
You shall not enter, etc. that is you shall have no place in my kingdom of glory, in heaven, where none shall find admittance but they that are truly humble. (Witham)
Our Lord in this and the next chapter teaches us, 1st, To sit down in the lowest place; 2nd, to bear patiently with our neighbor; 3rd, not to scandalize a weak brother; 4th, mildly to correct him when faulty; and 5thly, to forgive him when repentant.
18:4
Jansenius
Greater in the kingdom of heaven, because more conformable to me here on earth. Humble souls, who are little in their own eyes, are so dear and closely united to the Almighty, that Christ declares them to be the most acceptable, the first in merit, not highest in authority or dignity either in church or state, as some idle fanatics pretend. (Jansenius)
The kingdom of heaven is not the reward of ambition, but the boon of simplicity and humility.
18:5
Witham
He that shall receive. To receive, in the style of the Scriptures, is to honour and favour, to be charitable, and kind to any one. (Witham)
Denis the Carthusian
Who does not admire here the great goodness of God! Jesus, knowing that he was soon to leave the world, and that his disciples would no longer have it in their power to manifest their charity for him by their kind services, substitutes the poor in his place, declaring, that if they receive or honour them, they received Christ himself. (Denis the Carthusian)
What greater proof can we wish for the merit of good works!!!
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Witham
But he that shall scandalize, shall by their evil doctrine or example draw others into sinful ways. The words scandalize, and scandal, being sufficiently understood, and authorized by use, both in English and French, might I thought be retained. The words offend and offences, in Protestant translation, do not express sufficiently the sense. (Witham)
Challoner
That is, shall put a stumbling-block in their way, and cause them to fall into sin. (Challoner)
Denis the Carthusian
By these strong expressions of our Lord, we may judge of the enormity and malice of scandal. Rather than be the cause of scandal to any of the faithful, and occasion the loss of his soul, we must be ready to undergo every torment, yes, and suffer death itself. (Denis the Carthusian)
The ancient punishment among the Greeks for sacrilege was drowning, with a mill-stone fastened about the neck, according to Diodorus Siculus.
18:7
Witham
It must needs be, not absolutely, but the weakness and wickedness of the world considered that scandals should happen. (Witham)
Val. Max
Considering the wickedness and corruption of the world, such things always will happen; but the judgments of God, though slow, will be terrible in the extreme. Lento quidem gradu Divina procedit Vindicta, sed tarditatem gravitate compensat. (Val. Max.)
St. Chrysostom
We must not suppose for a moment that Christ subjects human actions to the control of rigid fatality. It is not the prescience or prediction of Christ, which causes these evils to take place; they do not happen, because Christ foretold them; but, Christ foretold them, because they would infallibly happen. The Almighty permits scandals, because the good are benefited by them, making them more diligent and more watchful: witness the great virtue of Job, of Joseph, and many others perfected in temptation. If the less virtuous receive any detriment from scandals, they owe it to their own sloth and laziness. (St. Chrysostom, hom. lx.)
St. Chrysostom
Jesus Christ pronounces a double wo to the man who bringeth scandal, and to the world which is punished by it. But why, asks St. Chrysostom does he bewail the miseries of the world, when it depended upon him to stretch forth his hand and remove them? He imitates the conduct of a good physician, who, after prescribing various remedies, feels himself obliged to declare to his patient, that by neglecting the prescriptions, he is increasing his distemper. Jesus Christ had left the throne of his glory, taken upon him the form of a servant, and suffered the greatest extremities, but seeing man so perverse as to reap no advantage from all he had done and suffered for him, he weeps over his miserable state. Nor is this without its particular fruit; for it frequently happens, that whom good counsel cannot move, prayers and tears, and the relation of the dismal consequences attendant on sin, bring to repentance. This also manifests his tenderness and boundless charity, since he weeps over the people, who of all others most contradicted him. (St. Chrysostom, hom. lx.)
18:8
Witham
And if thy hand, or thy foot, etc. These comparisons are to make us sensible, that we must quit and renounce what is most dear to us, sooner than remain in the occasions of offending God. (Witham)
St. Chrysostom
These words more properly mean our relatives and friends, who are united to us as closely as the different members of the body. This he had touched upon before, yet he again repeats it, for nothing is so pernicious, nothing so dangerous, as the company and conversation of the dissolute. Connections of friendship and affinity, are sometimes more powerful in inclining us to good or evil, than open compulsion. On this account Christ, with great earnestness, commands us to cut with those most near and dear to us, when they are to us the immediate occasions of scandal. (St. Chrysostom, hom. lx.)
18:10
Witham
Their angels. The Jews also believed that men had their good angels, or angels appointed to be their guardians. See Genesis 48:16. (Witham)
Observe the dignity of the humble and little, whom the world despises. They have angels constantly pleading their cause in the divine presence. They are now weak and unable to defend themselves, but they have their advocates in heaven, accusing those who offer them any injury or scandal. It is evident from many parts of Scripture, that angels are appointed guardians of kingdoms, countries, cities, and even individuals, Exodus 23. Daniel 10. Apocalypse 12. et alibi. The angel of the Lord shall encamp round about them that fear him, and he shall deliver them. (Psalm xxxiii.) St. Jerome does not hesitate to affirm that every man has an angel assigned him at his birth, which he confirms from Acts 12., where it is related that the girl thought she saw Peter's angel. The thing is so plain, that Calvin, dares not deny it, and yet he will needs doubt of it. (Lib. 1:Inst. ch. XIV. sect. 7.) Origen thinks that only the just have their guardian angels, and these only at their baptism. The opinion of St. Augustine is universal in the Catholic Church. "I esteem it, O my God, an inestimable benefit, that thou hast granted me an angel to guide me from the moment of my birth, to my death." (De dilig. Deo. Medit. ch. 12.) How much are we indebted to the Providence of God, for extending itself also to the wicked. They likewise have their angels, without whose assistance they would fall into many more grievous sins, and the evil spirits would have more power over them. Let us then with gratitude remember our dignity, and fear to commit any thing in their presence, which may make them grieve and withdraw from us their protection and assistance.
18:12
Witham
If a man have a hundred sheep. This is to shew the goodness and mercy of God towards sinners. By the one sheep, some understand all mankind, and by the ninety-nine, the angels in heaven. (Witham)
Bible de Vence
Jesus Christ manifests his tender regard and solicitude for us poor weak creatures, by becoming himself the Son of man, thus abandoning in some measure the angels who are in heaven. He is come down upon earth to save by his death what was lost, imitating thus, with regard to men, the conduct themselves observe with regard to their sheep. (Bible de Vence)
In the Greek, it is dubious whether the shepherd leaves the ninety-nine in the mountains, or, whether he himself goeth into the mountains in quest of the lost sheep.
18:14
St. John Damascene
Even so it is not. Here some may perhaps object, that since the Almighty does not wish any of his little ones to perish, he must consequently wish all to be saved, and therefore that all will be saved. Now this is not the case: the will of the Almighty is therefore sometimes frustrated in its effects, which is contrary to Scripture. To this objection, St. John Damascene replies, that in God we must distinguish two distinct wills; the one antecedent, the other consequent. A person wills a thing antecedently, when he wills it merely as considered in itself. For instance, a prince wishes his subjects to live, in as much as they are all his subjects. But a person wills a thing consequently, when he will a thing in consideration of some particular circumstance. Thus, though the king wishes all his subject to live, he nevertheless wills that some should die, if they turn traitors, or disorganize the peace of society. In the same manner, the Almighty wishes none of his little ones to perish, in as much as they are all his creatures, made to his own image, and destined for the kingdom of glory; though it is equally certain that he wills the eternal punishment of many who have turned away from his service, and followed iniquity. If we observe this distinction, it is easy to see what our Saviour meant, when he said that it was not the will of his Father that any of these little ones should perish. (St. John Damascene)
18:15
Jansenius
Offend against thee. St. Chrysostom, St. Augustine, and St. Jerome understand from this verse, that the injured person is to go and admonish his brother. Other understand against thee, to mean in thy presence, or to thy knowledge, because fraternal correction is a duty, not only when our brother offends us, but likewise when he offends against his neighbour, and much more when he offends God. It is moreover a duty not peculiar to the injured, but common to all. When the offence is not personal, our advice will be less interested. This precept, though positive, is only obligatory, when it is likely to profit your brother, as charity is the only motive for observing it. Therefore, it not only may, but ought to be omitted, when the contrary effect is likely to ensue, whether it be owing to the perversity of the sinner, or the circumstances of the admonisher. (Jansenius)
18:17
Witham
Tell the church. This not only shews the order of fraternal correction, but also every man's duty in submitting to the judgment of the Church. (Witham)
Haydock
There cannot be a plainer condemnation of those who make particular creeds, and will not submit the articles of their belief to the judgment of the authority appointed by Christ. (Haydock)
18:18
Witham
Whatsoever you shall bind, etc. The power of binding and loosing, which in a more eminent manner was promised to St. Peter, is here promised to the other apostles and their successors, bishops and priests. (Witham)
Tirinus
The power of binding and loosing, conferred on St. Peter, excelled that granted to the other apostles, inasmuch as to St. Peter, who was head and pastor of the whole Church, was granted jurisdiction over the other apostles, while these received no power over each other, much less over St. Peter. (Tirinus)
18:19
Jansenius
That if two of you. From these words, we learn how superior is public to private prayer. The efficacy of the former is attributed to the presence of Christ in those assemblies. The Father, for his Son's sake, will grant petitions thus offered. (Jansenius)
The fervour of one will supply for the weakness and distractions of the other.
18:20
Challoner
There am I in the midst of them. This is understood of such assemblies only, as are gathered in the name and authority of Christ; and in unity of the Church of Christ. (St. Cyprian, de Unitate Ecclesiae.) (Challoner)
St. Gregory
St. Chrysostom, Theophylactus, and Euthymius explain the words in his name, thus, assembled by authority received from Christ, in the manner appointed by him, or for his sake, and seeking nothing by his glory. Hence we may see what confidence we may place in an oecumenical council lawfully assembled. (Tirinus) (St. Gregory, lib. vii. Regist. Epist. cxii.)
18:21
Bristow
St. Peter knew the Jews to be much given to revenge; he therefore thought it a great proof of superior virtue to be able to forgive seven times. It was for this reason he proposed this question to our Lord; who, to shew how much he esteemed charity, immediately answered, not only seven times, but seventy times seven times. He does not mean to say that this number must be the bounds of our forgiving; we must forgive to the end, and never take revenge, however often our brother offend against us. There must be no end of forgiving poor culprits that sincerely repent, either in the sacrament of penance, or one man another his offences. (Bristow)
Denis the Carthusian
To recommend this great virtue more forcibly, he subjoins the parable of the king taking his accounts: and, from the great severity there exercised, he intimates how rigid will his heavenly Father be to those who forgive not their enemies. (Denis the Carthusian)
18:22
Witham
Till seventy times seven; that is 490 times; but it is put by way of an unlimited number, to signify we must pardon private injuries, though even so often done to us. (Witham)
St. Chrysostom
When our brother sins against us, we must grieve for his sake over the evil he has committed; but for ourselves we ought greatly to rejoice, because we are thereby made like our heavenly Father, who bids the sun to shine upon the good and the bad. But if the thought of having to imitate God alarm us, though it should not seem difficult to a true lover of God, let us place before our eyes the examples of his favourite servants. Let us imitate Joseph, who though reduced to a state of the most abject servitude, by the hatred of his unnatural brethren, yet in the affliction of his heart, employed all his power to succour them in their afflictions. Let us imitate Moses, who after a thousand injuries, raised his fervent supplications in behalf of his people. Let us imitate the blessed Paul, who, though daily suffering a thousand afflictions from the Jews, still wished to become an anathema for their salvation. Let us imitate Stephen, who, when the stones of his persecutors were covering him with wounds, prayed that the Almighty would pardon their sin. Let us follow these admirable examples, then shall we extinguish the flames of anger, then will our heavenly Father grant us the forgiveness of our sins, through the merits of our Lord Jesus Christ. (St. Chrysostom, hom. lxii.)
18:24
Witham
Ten thousand talents. It is put as an example for an immense sum. It is not certainly agreed what was the value of a talent. A talent of gold is said to be 4900 lb.; of silver 375 lb. See Walton's Prologomena, Dr. Harris's Lexicon, etc. (Witham)
The 10,000 talents, according to some authors, amount to £1,875,000 sterling, i.e., 740,000 times as much as his fellow-servant owed him; the hundred pence amounting to not more than £3 2s. 6d.
18:35
Witham
So also shall my heavenly Father do to you. In this parable the master is said to have remitted the debt, and yet afterwards to have punished the servant for it. God doth not in this manner with us. But we may here observe, once for all, that in parables, diverse things are only ornamental to the parable itself; and a caution and restriction is to be used in applying them. (Witham)
Tirinus
Not that God will revoke a pardon once granted; for this would be contrary to his infinite mercy, and his works are without repentance. It means that God will not pardon, or rather that he will severely punish the ingratitude and inhumanity of the man, who, after having received from God the most liberal pardon of his grievous transgressions, refuses to forgive the slightest offence committed against him by his neighbour, who is a member, nay a son of his God. This ingratitude may justly be compared with the 10,000 talents, as every grievous offence committed against God, exceeds, in an infinite degree, any offence against man. (Tirinus)
This forgiveness must be real, not pretended; from the heart, and not in word and appearance only; sacrificing all desire of revenge, all anger, hatred and resentment, at the shrine of charity.
18:6
Shall scandalize.... That is, shall put a stumblingblock in their way, and cause them to fall into sin.
18:7
It must needs be, etc.... Viz., considering the wickedness and corruption of the world.
18:8
Scandalize thee.... That is, cause thee to offend.
18:20
There am I in the midst of them.... This is understood of such assemblies only as are gathered in the name and authority of Christ; and in unity of the church of Christ. St. Cyprian, De Unitate Ecclesiae.
18:24
Talents.... A talent was seven hundred and fifty ounces of silver, which at the rate of five shillings to the ounce is a hundred and eighty-seven pounds ten shillings sterling.
18:28
Pence.... The Roman penny was the eighth part of an ounce, that is, about sevenpence half-penny English.
18:1
1. Who is the greater.] The occasion of this question and of thier contention for Superioritie among the rest of their infirmities which they had before the comming of the Holy Ghost, was (as certaine holy Doctors write) vpon emulation toward Peter, whom only they saw preferred before the rest in the payment of the tribute, C. 17. v. 27 by these wordes of our Sauiour, Geue it them for me and thee. Chrys. ho. 59. Hiero. in Mat. Vpon this place.
Concordance Mr. 9, 34.
In the liturgy The Gospel on Michelmas day Septemb. 29. And vpon his Apparition Maij 8.
Concordance Luc. 9, 46.
18:4
Humility, innocencie, simplicity, cōmended to vs in the state and person of a childe.
18:5
Concordance Mr. 9, 42.
18:6
Concordance Lu. 17, 2
18:7
7. Scandals.] The simple be most annoyed by taking scandal of their preachers, Priests, and elders il life: and great damnation is to the guides of the people whether they be temporal or spiritual, but specially to the spiritual, if by their il example and slaunderous life the people be scādalized.
18:8
8. Hand, foote, eye.] By these partes of the body so necessarie and profitable for a man, is signified, that whatsoeuer is neerest and deerest to vs, wife, children, freeudes, riches, al are to be conte••ned and forsaken for to saue our soule.
Concordance Mt. 5, 30
Concordance Mar. 9, 43.
18:10
10. Their Angels.] A great dignitie and a maruelous benefite that euery one hath from his Natiuitie an Angel for his custodie and Patronage against the wicked before the face of God. Protection of Angels. Hiero. vpon this place. And the thing is so plaine, that Caluin dare not deny it, and yet he wil needes doubt of it, lib. 1. Inst. c. 14. sect. 1.
Concordance Luc. 19, 10.
18:11
Concordance Lu. 15, 4
18:15
Concordance Luc. 17, 3.
In the liturgy The Gospel vpō Tuesday the 3 weeke in Lent.
18:16
Concordance Deu. 19, 15.
18:17
17. Not heare the Church.] Disobedieuce to the Church. Not only Heretikes, but any other obstinate offender that wil not be iudged nor ruled by the Church, may be excommunicated, and so made as an Heathen or Publican was to the Iewes, Excommunication. by the discipline of the same, casting him our of the felowship of Catholikes. Which Excommunication is a greater punishement then if he were executed by sword, fire, and wild beastes. Aug. cont. Adu. leg. li•. c. 17. And againe he saith, Man is more sharply and pitefully bound by the Churches Keies, then with any yron or adamantine manicles or fetters in the world. August. ibidem.
17. Heathen.] Heretikes therfore because they wil not heare the Church, be no better nor no otherwise to be esteemed of Catholikes, then heathen men and Publicans were esteemed of Catholikes, then heathen men and Publicans were esteemed among the Iewes.
That is (as S. Chrysostō here expoundeth it) tell the Prelates and cheefe Pastours of the Church: for they haue iurisdiction to binde and loose such offenders, by the wordes folowing v. 18.
18:18
18. You shal binde.] Mat. •. 18, 19. As before he gaue this power of binding and loosing ouer the whole, Power to binde and loose. first of al and principally to Peter, vpon whom he builded his Church: so here not only to Peter, and in him to his successors, but also to the other Apostles, and in them to their successors, euery one in their charge. Hieron. lib. 1. c. 14. aduers. Iouin. and Epist. ad Heliod. Cyprian. de Vnit. Eccl. nu. 3.
18. Shal loose.] Our Lord geueth no lesse right and authoritie to the Churche to loose, then to binde, Li. 1. de 〈◊〉. c. 2. as S. Ambrose writeth against the Nouatians, who confessed that the Priests had power to binde, but not to loose.
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Al ioyning together in the vnity of Christes Churche in Councels and Synods, or publike prayers, is of more force then of any particular man.
18:20
20. In the middes of them.) Catholike Assemblies. Not al assemblies may chalenge the presence of Christ; but only such as be gathered together in the vnity of the Church, and therfore no conuenticles of Heretikes directly gathering against the Churche, are warranted by this place. Cypr. de vnit. Eccles. nu. 7. 8.
18:21
22. Seuentie times seuen.) There must be no end of forgeuing them that be penitent, either in the Sacrament by absolution, or one man an other their offenses.
Concordance Lu. 17, 4
Concordance Luc. 17, 4.
In the liturgy The Gospel vpō the 21 Sunday after Pentecost.
18:1
Tatian † AD 180 The Diatessaron 25
… and whosoever receiveth me receiveth [12] not me, but him that sent me. And he who is little in your company, the same [13] shall be great. But whosoever shall injure one of these little ones that believe in me, it were better for him that a great millstone should be hanged about his neck, and he should be drowned in the depths of the sea.
Tertullian † AD 220 On Monogamy 8
… while He tells (them) that “the kingdom of heavens” is “children’s;”
Origen † AD 254 Origen's Commentary on Matthew 13.14
“ In that day came the disciples unto Jesus saying, Who then is greatest in the kingdom of heaven? ”
Origen † AD 254 Origen's Commentary on Matthew 13.15
But next we must seek to understand this: the disciples came to Him, as disciples to a teacher proposing difficult questions, and making inquiry, Who then is greatest in the kingdom of heaven?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
3. “In that hour came the disciples unto Jesus, saying, Who then is the greatest in the kingdom of heaven?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 33
… For although they did not as yet hold the right opinion concerning Him, still they gave heed unto Him as to some marvelous one, and paid Him much respect. Yet they frequently are seen to act confidently; as when John lay upon His bosom, when they came to Him and said, “Who is the greatest in the Kingdom of Heaven?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 71
[2.] But why hath He done this “now”? They were for the future to enjoy, some greater, some less honor. In order then that they may not exalt themselves one above the other, and say as they did before, “Who is the greatest” (
St Augustine of Hippo † AD 430 Of Holy Virginity 32
… What is it that, when His disciples were questioning among themselves, who of them should be greater, He set a little child before their eyes, saying, “Unless ye shall be as this child, ye shall not enter into the Kingdom of Heaven?”
18:2
Origen † AD 254 Origen's Commentary on Matthew 13.15
… Let us seek to understand, from what is written, to the best of our ability, who this is. “For Jesus called a little child,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
What then saith Christ? He unveils their conscience, and replies to their feeling, not merely to their words. “For He called a little child unto Him,” saith the Scripture, “and said, Except ye be converted, and become as this little child, ye shall not enter into the kingdom of heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 95.6
… Whence was this, but from the old leaven? whence, but from the law in the members, resisting the law of the mind? They sought for eminence; yea, they desired it; they thought which should be the greatest; therefore is their pride put to shame by a little child.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.1
… “Crucify Him, Crucify Him.” For childhood is set before us to imitate humility, and childhood is set before us to beware of foolishness. To imitate humility, childhood was set before us by the Lord, when He called children to Him,
18:3
Tatian † AD 180 The Diatessaron 25
[8] And in that hour came the disciples to Jesus, and said unto him, Who, thinkest [9] thou, is greater in the kingdom of heaven? And Jesus knew the thought of their heart, and called a child, and set him in the midst, and took him in his arms, and [10] said unto them,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.21
… And if boys quickly come to quarrel one with the other, they are easily calmed down again, and quickly come together with even greater friendliness. They do not know how to act deceitfully and artfully. Do not condemn these children, of whom the Lord says: “Except ye be converted and become as this child, ye shall not enter into the kingdom of heaven.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 58
Come then, let us apply in each case the law of Christ. “He that saith to his brother, Thou fool, shall be in danger of hell fire. He that hath looked on a woman to lust after her, hath already committed adultery with her. Unless one humble himself as the little child, he shall not enter into the Kingdom of Heaven.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 59
And wherefore did the disciples repel the little children? For dignity. What then doth He? Teaching them to be lowly, and to trample under foot worldly pride, He doth receive them, and takes them in His arms, and to such as them promises the kingdom; which kind of thing He said before also.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
… for, “if thou wilt be perfect,” saith He, “sell that thou hast:” and of virginity, “He that is able to receive, let him receive it:” and of humility, “For except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:”
St Jerome † AD 420 The Letters of St. Jerome 12
While the disciples were disputing concerning precedence our Lord, the teacher of humility, took a little child and said: “Except ye be converted and become as little children ye cannot enter the kingdom of heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.17
… This is the meaning of, “I have declared Thy Truth and Thy Salvation.” How is “Thy Truth” Christ? “I am the Truth.” How is Christ “His Salvation”? Simeon recognised the infant in His Mother’s hands in the Temple, and said, “For mine eyes have seen Thy Salvation.” The old man recognised the little child; the old man having himself “become a little child”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 2.3
… For one who renounces the world, whatever property or riches he may possess, must seek the common dwelling of a Cœnobium, that he may not flatter himself in any way with what he has forsaken or what he has brought into the monastery. He must also be obedient to all, so as to learn that he must, as the Lord says,
18:4
Origen † AD 254 Origen's Commentary on Matthew 13.18
… which Holy Spirit was called by Jesus, and, descending from His own perfection to men as a little child, was set by Jesus in the midst of the disciples. It is necessary, then, for him who has turned away from the desires of this world to humble himself not simply as the little child, but, according to what is written, “as this little child.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.57
… They, therefore, who extol the flesh and blood of a sinful creature, to the prejudice of the Redeemer’s flesh and blood, must not defend the evil of concupiscence through the good of marriage; nor should they, from whose infant age the Lord has inculcated in us a lesson of humility,
18:5
Origen † AD 254 Origen's Commentary on Matthew 13.16
… since especially in such the Christ is, and therefore He says, “Whosoever shall receive one such little child in My name receiveth Me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
Wherefore He brought it in, and set it in the midst; and not at this merely did He conclude His discourse, but carries further this admonition, saying, “And whoso shall receive such a little child in my name, receiveth me.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… Perchance some one of you says: Aye, if it were given me to entertain Paul as a guest, I readily and with much eagerness would do this. Lo! it is in thy power to entertain Paul’s Master for thy guest, and thou wilt not: for “he that receiveth one of these least,” he saith, “receiveth Me.” (
18:6
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 46
… It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones.”
Tatian † AD 180 The Diatessaron 25
… Every one that shall receive in my name such as this child hath received me: and whosoever receiveth me receiveth [12] not me, but him that sent me. And he who is little in your company, the same [13] shall be great.
Origen † AD 254 Origen's Commentary on Matthew 13.17
… but, if it be otherwise, he who has caused him to stumble will require, as contributing towards his cure, to have “an ass’s millstone hanged about his neck, and be sunk into the depths of the sea.”
Origen † AD 254 Origen's Commentary on Matthew 13.18
… to avenge whose being made to stumble the Word says, with reference to those who had caused them to stumble, “It is profitable for him that an ass’s millstone should be hanged about his neck, and that he should be sunk in the depth of the sea.”
Origen † AD 254 Origen's Commentary on Matthew 13.22
… But that the woe is worse in the case of him who causes to stumble, than in him who is made to stumble, you may prove by the passage, “Whoso shall cause to stumble one of these little ones which believe in Me, it is profitable for him,”
Origen † AD 254 Origen's Commentary on Matthew 13.29
… For to say that the little are here called perfect, according to the passage, “He that is least among you all, the same is great,” and as Paul said, “Unto me who am less than the least of all saints was this grace given,” will seem to be in harmony with the saying, “Whoso shall cause one of these little ones to stumble,”
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 2
… For it were better for a man, according to the word of the Church, that a millstone were hanged about his neck, and that he were drowned in the sea, than that he should offend even one of the little ones
St Athanasius of Alexandria † AD 373 History of the Councils 2
… And the party of Ursacius, who were at the bottom of all this, did not understand what wrath they were storing up ( Rom. ii. 5 ) against themselves, as our Lord says by His saints, ‘Woe unto them, through whom My Name is blasphemed among the Gentiles’ ( Is. lii. 5; Rom. ii. 24 ); and by His own mouth in the Gospels (
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 49
… And I fear lest, in flying for your own sake, you prove to be in peril in the sight of the Lord on account of others. For if ‘he that offendeth one of the little ones, should rather choose that a mill stone were hanged about his neck, and that he were drowned in the depths of the sea
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.2
… for it is well, as far as possible, and as reason allows, to shrink from causing, through our sin or suspicion, any offence or stumbling-block to the community: inasmuch as we know how inevitably even those who offend one of the little ones
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.37
… If indeed he had said that we ought not to think of the Deity as Ungenerate, there might have been some occasion for these and even worse terms of abuse to be used against him. But if he falls in with the general belief of the faithful and admits this, and then pronounces an opinion well worthy of the Master’s mind
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 6.1
… For if for him who causes one only, and that the least, to stumble, it is profitable that “a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea;”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… having broken in pieces the easy yoke, and cast away the light burden, and having put on the iron collar instead of these things, yea, having hung the ponderous millstone
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
4. After this, to obtain yet more acceptance for His saying, He establishes it not by the honor only, but also by the punishment, going on to say, “And whoso shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 46
… and again, “Woe unto you, when all men speak well of you” ( Luke vi. 26 ): and again, “Let your works shine, that men may see, and glorify your Father which is in heaven.” ( Matt. v. 16 .) And, “Whoso shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and he were drowned in the depths of the sea.” (
St John Chrysostom † AD 407 Homilies on Titus 1
… and he who appoints such a ruler will be answerable for all the offenses committed by him, and for the whole people. But if it is said of him who gives offense to one soul, “It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea” (
St Jerome † AD 420 Against Jovinianus 1.24
… David slew Uriah the Hittite and committed adultery with Bathsheba. And because he was a man of blood—the reference is not, as some think, to his wars, but to the murder—he was not permitted to build a temple of the Lord. But as for us,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 132
… You shall hear, I am well assured, from the lips of the righteous Lord, “I was in prison, and ye visited me.” We are small and of no account, and burdened by a great load of sins, but the Lord is bountiful and generous. He remembers the small rather than the great, and says, “Inasmuch as ye have done it unto one of the least of these” “which believe in me”
Pope St Leo I the Great † AD 461 Letters 22
… He has not feared the warning of the True King: “Whoso shall cause one of the least of these little ones to stumble, it was better that a millstone should be hanged about his neck, and that he should be sunk in the depth of the sea.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.2
… But all who are unworthy would fly from the burden of so great guilt, if with the attentive ear of the heart they weighed the sentence of the Truth, Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and he were drowned in the depth of the sea (
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Tatian † AD 180 The Diatessaron 25
[14] John answered and said, Our Master, we saw one casting out devils in thy name; [15] and we prevented him, because he followed not thee with us. Jesus said unto them, Prevent him not; for no man doeth powers in my name, and can hasten to speak evil [16, 17] of me. Every one who is not in opposition to you is with you.
Origen † AD 254 Origen's Commentary on Matthew 13.20
“ Woe unto the world because of occasions of stumbling. ”
Origen † AD 254 Origen's Commentary on Matthew 13.22
“ And it must needs be that occasions of stumbling come, ”
Origen † AD 254 Origen's Commentary on Matthew 13.23
Next we must test accurately the meaning of the word “necessity” in the passage, “ For there is a necessity that the occasions come, ”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 8.16.3
3. For though it was necessary that these things should take place, according to the divine judgment, yet the Word saith, “Woe to him through whom the offense cometh.”
St Basil the Great † AD 379 The Letters 46.4
… But still, he urges, this was no new thing in her case; she was no longer a maid; if I had been unwilling, she would have been corrupted by some one else. Yes; and it is written, the Son of Man was ordained to be betrayed, but woe unto that man by whom He was betrayed. It must needs be that offences come, but woe to that man by whom they come.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
But let us tear these in pieces not by our words only, but by our deeds too. For neither are these things of necessity. For if they were of necessity, He would not have said, “Woe to the man, by whom the offense cometh.”
St John Chrysostom † AD 407 Homilies on First Corinthians 27
By “factions,” here he means those which concern not the doctrines, but these present divisions. But even if he had spoken of the doctrinal heresies, not even thus did he give them any handle. For Christ Himself said, “it must needs be that occasions of stumbling come,” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 12
But why does he speak only of these heretics? Christ had before said, “Offenses must need come” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 3.1
… for I have not to consider merely what you deserve but what is becoming in me. I tremble at our Savior’s words. “Whosoever shall cause one of these little ones that believe in me to stumble, it were better for him that a great mill stone were hanged about his neck and he were drowned in the depths of the sea;” and
St Jerome † AD 420 Against the Pelagians 2
xviii. 7 . “Woe to the man through whom stumbling cometh.” But
St Augustine of Hippo † AD 430 Letters of St. Augustin 73.6
… If, however, even in reading this reply of yours, I fainted with grief and shuddered with fear, what would be the effect produced in me by the things which he has written against you, if they should come into my possession! “Woe unto the world because of offences!”
St Augustine of Hippo † AD 430 Letters of St. Augustin 78.1
… for our learning, that we through patience and comfort of the Scriptures might have hope.” And wherefore did our Lord Himself judge it necessary not only to say, “Then shall the righteous shine forth as the sun in the kingdom of their Father” which shall come to pass after the end of the world, but also to exclaim, “Woe unto the world because of offences!”
St Augustine of Hippo † AD 430 Letters of St. Augustin 208.2
… For the Lord Himself in His gospel foretold them, saying, “Woe unto the world because of offences! for it must needs be that offences come; but woe unto that man by whom the offence cometh!”
St Augustine of Hippo † AD 430 Of Holy Virginity 40
… as yet, however, thou livest here, and art thou not humbled at hearing, “What, is not human life upon earth a trial?” Doth it not drive thee back from over-confident arrogance, “Woe unto the world because of offenses?”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.0
On the words of the Gospel, Matt. xviii. 7 , where we are admonished to beware of the offences of the world.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.1
1. The divine lessons, which we have just heard as they were being read, warn us to gather in a stock of virtues, to fortify a Christian heart, against the offences which were predicted to come, and this from the mercy of the Lord. “For what is man,” saith Scripture, “saving that Thou art mindful of him?” “Woe unto the world because of offences,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.7
… And this indeed we know to have been His voice on the Cross out of a certain Psalm: “O God, My God, why hast Thou forsaken Me?” But how great was that voice, or of how long duration, that in it His jaws should have become hoarse? Long while He cried, “Woe unto you, Scribes and Pharisees:” long while He cried, “Woe unto the world because of offences.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.2
… For they are already crowned, we are still in peril: not that such sort of persecutions do vex us as have vexed them, but worse perchance in the midsts of all kinds of so great scandals. For our own times do more abound in that woe, which the Lord cried: “Woe to the world because of scandals.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… Let, then, the bad suggestion of evil men be guarded against; let all instigation to offence be fled from. It must needs be (indeed) that offences come; nevertheless, woe to that man by whom the offence cometh (
Pseudo-Clement The Recognitions of Clement 3.49
… But if the wicked one had not found Simon to be his minister, he would doubtless have found another: for it is of necessity that in this life offences come, ‘but woe to that man by whom they come;’
Pseudo-Clement The Recognitions of Clement 3.65
“Be not, my brethren, distressed by those things that have been done, but give heed to the future: for what is passed is ended; but the things which threaten are dangerous to those who shall fall in with them. For offences shall never be wanting in this world,
Pseudo-Clement The Clementine Homilies 12.29
Then Peter answered, “The prophet of the truth has said, ‘Good things must needs come, and blessed, said he, is he by whom they come; in like manner evil things must needs come, but woe to him through whom they come.’
18:8
Tatian † AD 180 The Diatessaron 25
… [15] and we prevented him, because he followed not thee with us. Jesus said unto them, Prevent him not; for no man doeth powers in my name, and can hasten to speak evil [16, 17] of me. Every one who is not in opposition to you is with you. Woe unto the world [Arabic, p. 98] because of trials! but woe unto that man by whose hand the trials come! [18]
St Irenaeus of Lyons † AD 202 Against Heresies 4.27.4
… but ye are washed, but ye are sanctified in the name of the Lord Jesus Christ, and by the Spirit of our God.” And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner.
Tertullian † AD 220 On Idolatry 7
… but even those very hands deliver to others what they have contaminated. Idol-artificers are chosen even into the ecclesiastical order. Oh wickedness! Once did the Jews lay brands on Christ; these mangle His body daily. Oh hands to be cut off! Now let the saying, “If thy hand make thee do evil, amputate it,”
Origen † AD 254 Origen's Commentary on Matthew 13.24
… eye cannot with reason say to the hand, “I have no need of thee.” But if any one in the whole body of the congregations of the church, who because of his practical gifts has the name of hand, should change and become a hand causing to stumble, let the eye say to such a hand, “I have no need of thee,” and, saying it, let him cut it off and cast it from him.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
… for it is better for thee to enter into life halt or maimed, rather than having two hands or feet to be cast into the fire. And if thy right eye offend thee, pluck it out; it is better for thee to enter into life with one eye, than having two eyes to be cast into the furnace of fire;”
St Jerome † AD 420 The Letters of St. Jerome 51.4
4. I speak plainly. To use the language of Scripture, I do not spare to pluck out my own eye if it cause me to offend, nor to cut off my hand and my foot if they cause me to do so.
St Jerome † AD 420 The Letters of St. Jerome 125.7
… As long as you are at home make your cell your paradise, gather there the varied fruits of scripture, let this be your favourite companion, and take its precepts to your heart. If your eye offend you or your foot or your hand, cast them from you.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.4
4. But thy wife comes to thee advising thee to some evil thing. Thou dost love her as a wife should be loved; she is one of thy members. “But if thine eye offend thee, if thine hand offend thee, if thy foot offend thee,” thou hast just heard the Gospel, “cut them off, and cast them from thee.”
John Cassian † AD 435 The Conferences of John Cassian 1.20
… kingdom of heaven rather than with the whole mass of commands to fall into some error which by an evil custom separates us from our strict rule and the system purposed and entered upon, and leads to such loss, that it will never outweigh the harm that will follow, but will cause all our past fruits and the whole body of our work to be burnt in hell fire.
18:9
Tatian † AD 180 The Diatessaron 25
… [18] If thy hand or thy foot injure thee, cut it off, and cast it from thee; for it is better for thee to enter into life being halt or maimed, and not that thou shouldest have two hands or two feet, and fall into the hell of fire that burneth for ever; [19, 20] where their worm dieth not, and their fire is not quenched.
Origen † AD 254 Origen's Commentary on Matthew 13.24
… but if such an eye should ever change, and become a stumbling-block to the whole body, it is well to take it out and cast it outside the whole body, and that the rest of the body without that eye should be saved, rather than that along with it, when the whole body has been corrupted, the whole body should be cast into the hell of fire.
18:10
Tatian † AD 180 The Diatessaron 27
… Every one to whom much hath been given, much shall be asked of him; and he that hath had much committed to him, much shall be [26] required at his hand. I came to cast fire upon the earth; and I would that it had [27] been kindled already. And I have a baptism to be baptized with, and greatly am [28] I straitened till it be accomplished.
St Irenaeus of Lyons † AD 202 Against Heresies 1.14.1
… He imagines that the emblem of this utterance is found in Amen , which we pronounce in concert. The diverse sounds (he adds) are those which give form to that Æon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father.
Origen † AD 254 Origen De Principiis 1.8.1
… so that to one angel the Church of the Ephesians was to be entrusted; to another, that of the Smyrnæans; one angel was to be Peter’s, another Paul’s; and so on through every one of the little ones that are in the Church, for such and such angels as even daily behold the face of God must be assigned to each one of them;
Origen † AD 254 Origen Against Celsus 6.41
… For verily “the angel of the Lord encamps round about them that fear Him, and delivereth them” from all evil; and the angels of the little ones in the Church, who are appointed to watch over them, are said always to behold the face of their Father who is in heaven,
Origen † AD 254 Origen Against Celsus 8.34
… “For they are all ministering spirits, sent forth to minister for those who shall be heirs of salvation.” Let the learned Greeks say that the human soul at its birth is placed under the charge of demons: Jesus has taught us not to despise even the little ones in His Church, saying, “Their angels do always behold the face of My Father which is in heaven.”
Origen † AD 254 Origen Against Celsus 8.36
… But the Christian—the true Christian, I mean—who has submitted to God alone and His Word, will suffer nothing from demons, for He is mightier than demons. And the Christian will suffer nothing, for “the angel of the Lord will encamp about them that fear Him, and will deliver them,” and his “angel,” who “always beholds the face of his Father in heaven,”
Origen † AD 254 Origen's Commentary on Matthew 13.26
“ See that ye despise not one of these little ones. ”
Origen † AD 254 Origen's Commentary on Matthew 13.28
… to temperance, and generally from wickedness to virtue, so also it is possible that the angel, to whom any soul has been entrusted at birth, may be wicked at the first, but afterwards may at some time believe in proportion as the man believes, and may make such advance that he may become one of the angels who always behold the face of the Father in heaven,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.15
… And it is not at every time found with those that receive it, but sometimes it returns to Him that sent it, and sometimes it goes to him that receives it. Hearken to that which our Lord said:— Despise not one of these little ones that believe on Me, for their angels in heaven do always behold the face of My Father .
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… Our mind wanders amid these voices. O Voice of the Father, still [other] voices; the world is noisy, in Thee let it gain itself quiet; for by Thee the sea was stilled from its storms. The devils rejoiced when they heard the voice of blasphemy: let the Watchers rejoice in us as they are wont.
St Basil the Great † AD 379 De Spiritu Sancto 16
… The revelation of mysteries is indeed the peculiar function of the Spirit, as it is written, “God hath revealed them unto us by His Spirit.” And how could “thrones, dominions, principalities and powers” live their blessed life, did they not “behold the face of the Father which is in heaven”?
St Basil the Great † AD 379 The Letters 59.3
… And your intelligence, I am sure, has suffered nothing to escape you. You will yourself be better able to discern and to tell to others points of far greater importance than I can conceive. You saw the mischief done to the Churches before I did; and you are grieving more than I am, for you have long learnt from the Lord not to despise even the least.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.6
6. What then, some man will say, is it not written, The little ones’ Angels do always behold the face of My Father which is in heaven
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.11
11. We believe then In One God the Father the Unsearchable and Ineffable, Whom no man hath seen , but the Only-begotten alone hath declared Him . For He which is of God, He hath seen God : whose face the Angels do alway behold in heaven
St Gregory of Nyssa † AD 395 On the Holy Trinity, and of the Godhead of the Holy Spirit 1
… For since it is said “the angels do alway behold the Face of My Father which is in heaven
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
“Take heed that ye despise not one of these little ones; for I say unto you, that their angels do always behold the face of my Father which is in Heaven.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… xxv. 40 .) And, “Despise not one of these little ones, because their angels do always behold the face of My Father which is in heaven.” (
St John Chrysostom † AD 407 Homilies on Colossians 3
… No longer is the heaven a wall of partition. At first the Angels were according to the number of the nations; but now, not to the number of the nations, but that of the believers. Whence is this evident? Hear Christ saying, “See that ye despise not one of these little ones, for their Angels do always behold the face of My Father which is in heaven.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
“How then,” asks some one, “did Christ say, ‘Despise not one of these little ones, for I tell you, that their angels do always behold the face of My Father which is in heaven’? (
St Jerome † AD 420 The Letters of St. Jerome 75.1
… “Grace to you and peace from God our Father and the Lord Jesus Christ.” For “His abode is in peace and His dwelling place is in Zion,” that is, on a watch-tower, on a height of doctrines and of virtues, in the soul of the believer; for the angel of this latter daily beholds the face of God,
St Augustine of Hippo † AD 430 The Confessions 13.15
18. Other “waters” there be “above” this “firmament,” I believe immortal, and removed from earthly corruption. Let them praise Thy Name,—those super-celestial people, Thine angels, who have no need to look up at this firmament, or by reading to attain the knowledge of Thy Word,—let them praise Thee. For they always behold Thy face,
St Augustine of Hippo † AD 430 Letters of St. Augustin 148.7
… “They shall be equal unto the angels.” Whence the same holy Jerome thus expresses himself in another passage: “Man, therefore, cannot see the face of God but the angels of the least in the Church do always behold the face of God.
St Augustine of Hippo † AD 430 City of God 11.4
… No; but the wisdom of God, by whom all things were made, was there, and wisdom insinuates itself into holy souls, and makes them the friends of God and His prophets, and noiselessly informs them of His works. They are taught also by the angels of God, who always behold the face of the Father,
St Augustine of Hippo † AD 430 City of God 11.32
… and not only says, “They shall be equal to the angels of God,” but shows, too, what blessed contemplation the angels themselves enjoy, saying, “Take heed that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.”
St Augustine of Hippo † AD 430 City of God 22.29
… They are God’s, because they have not abandoned Him; they are ours, because we are their fellow-citizens. The Lord Jesus also said, “See that ye despise not one of these little ones: for I say unto you, That in heaven their angels do always see the face of my Father which is in heaven.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 96.4
… But were that inward Teacher, who, while still speaking in an external way to the disciples, said, “I have still many things to say unto you, but ye cannot bear them now,” wishing to speak inwardly to us of what I have said of the incorporeal nature of God in the same way as He speaks to the angels, who always behold the face of the Father,
John Cassian † AD 435 The Conferences of John Cassian 8.17
For Holy Scripture bears witness that two angels, a good and a bad one, cling to each one of us. And of the good ones the Saviour says: “Do not despise one of these little ones; for I say unto you that their angels in heaven do always behold the face of thy Father which is in heaven:”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Eran. —But the Lord said, “Take heed that ye despise not one of these little ones, for I say unto you that their angels do always behold the face of my Father which is in heaven.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 102
… If this is because you disregard the helpless and insignificant, remember the plain proclamation of the commandment of the Lord “Take heed that ye despise not one of these little ones which believe in me, for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven.”
Pseudo-Clement The Clementine Homilies 17.7
… Of His commandments this is the first and great one, to fear the Lord God, and to serve Him only. But He meant us to fear that God whose angels they are who are the angels of the least of the faithful amongst us, and who stand in heaven continually beholding the face of the Father.
18:11
Pope St Clement I † AD 99 The Second Epistle of Clement 2
… And another Scripture saith, “I came not to call the righteous, but sinners.” This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling. Thus also did Christ desire to save the things which were perishing,
Tatian † AD 180 The Diatessaron 27
… I came to cast fire upon the earth; and I would that it had [27] been kindled already. And I have a baptism to be baptized with, and greatly am [28] I straitened till it be accomplished. See that ye despise not one of these little ones that believe in me. Verily I say unto you, Their angels at all times see the [29] face of my Father which is in heaven.
Tertullian † AD 220 On Modesty 9
… Wherefore, if the image of a “son” is not entirely suitable to a Jew either, our interpretation shall be simply governed with an eye to the object the Lord had in view. The Lord had come, of course, to save that which “had perished;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
“For the Son of Man is come to save that which was lost.”
St Jerome † AD 420 The Letters of St. Jerome 42.1
… Yet they were wicked husbandmen, they had slain the prophets, they were then compassing the death of the Lord; and so utterly lost were they that the Son of God told them that it was they whom he had come to save.
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 25
… It was not, then, in vain that Christ died, in order that the law might be fulfilled through Him who said, “I am come not to destroy the law, but to fulfil it;” and that our nature, which was lost through Adam, might through Him be recovered, who said that “He was come to seek and to save that which was lost;”
John Cassian † AD 435 The Conferences of John Cassian 9.34
… saying thus: “Father, if it be possible, let this cup pass from me: nevertheless not as I will but as Thou wilt,” though certainly His will was not discordant with His Father’s will, “For He had come to save what was lost and to give His life a ransom for many;”
18:12
St Irenaeus of Lyons † AD 202 Against Heresies 1.23.2
… Thus she, passing from body to body, and suffering insults in every one of them, at last became a common prostitute; and she it was that was meant by the lost sheep.
Origen † AD 254 Origen's Commentary on Matthew 13.29
[As for the exposition of the matters relating to “the hundred sheep,” you may consult the homilies on Luke.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.24
… reckon how many nations have been buried during the last thousand years; reckon all from Adam to this day. Great indeed is the multitude; but yet it is little, for the Angels are many more. They are the ninety and nine sheep , but mankind is the single one
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.1
1. What think ye of our affairs, dear shepherds and fellow-shepherds: whose feet are beautiful, for you bring glad tidings of peace and of the good things with which ye have come; beautiful again in our eyes, to whom ye have come in season, not to convert a wandering sheep,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 13.12
… this is not what is desired, but that “all” should do so; and until I see this I cannot take breath. That Shepherd had a hundred sheep, and yet when one of them had wandered away, he took no account of the safety of the ninety and nine, until he found the one that was lost, and restored it again to the flock.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
… And if so be that he find it, he rejoiceth over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father, that one of these little ones should perish.”
St John Chrysostom † AD 407 Commentary on Galatians 2
… but He acted after the pattern of the supper in the Gospel, which He prepared for all, ( Luke xiv. 16 .) yet when the guests came not, instead of withdrawing the viands, He called in others. So too He did not despise that sheep, though one only, which had strayed from the ninety and nine. (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.12
… But whence shall we prove that sheep can be interpreted even, not of men, but of the blessed spirits of the angelical creatures on high? May we from the Lord’s saying that He had left ninety and nine sheep in the mountains, that is, in the higher regions, and had come down for one?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.22
… “I have gone astray,” he saith, “like a sheep that is lost: O seek Thy servant, for I do not forget Thy commandments” ( ver. 176 ). Let the lost sheep be sought, let the lost sheep be quickened, for whose sake its Shepherd left the ninety and nine in the wilderness,
18:13
Tatian † AD 180 The Diatessaron 26
… And the scribes and the Pharisees murmured, and said, This man receiveth sinners, and [3] eateth with them. And Jesus, when he beheld their murmuring, spake unto them [4] this parable: What man of you, having an hundred sheep, if one of them were lost, would not leave the ninety-nine in the wilderness, and go and seek the straying one [5] till he found it?
18:14
Tatian † AD 180 The Diatessaron 26
… Verily I say unto you, When he findeth it, he will rejoice over it [6] more than over the ninety-nine that went not astray; and bear it on his shoulders, and bring it to his house, and call his friends and neighbours, and say unto them, [7] Rejoice with me, since I have found my straying sheep.
Origen † AD 254 Origen's Commentary on Matthew 13.29
… to the passage, “He that is least among you all, the same is great,” and as Paul said, “Unto me who am less than the least of all saints was this grace given,” will seem to be in harmony with the saying, “Whoso shall cause one of these little ones to stumble,” and “So it is not the will of My Father in heaven, that one of these little ones should perish.”
Origen † AD 254 Origen's Commentary on Matthew 13.30
… For we must bear in mind this, “So it is not the will of My Father in heaven that one of these little ones should perish.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… that for the sake of a single individual he took such pains as to write for him an entire Gospel. “That thou mightest have,” he says, “the certainty of those things, wherein thou hast been instructed.” ( Luke i. 4 .) In truth, he had heard Christ say, “It is not the will of My Father that one of these little ones should perish.” (
St John Chrysostom † AD 407 Homilies on Colossians 3
… When thou art minded to war against thy brother, bethink thee that thou warrest against the members of Christ, and cease from thy madness. For what if he be an outcast? What if he be vile? What if he be open to contempt? So saith He, “It is not the will of My Father that one of these little ones should perish.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
… In another place also He saith, “For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” ( c. v. 21 .) But what is the will of the Father? Is it not, that not so much as one of them should perish? This Thou willest also. (
18:15
Tatian † AD 180 The Diatessaron 27
… Take heed within yourselves: if thy brother sin, rebuke him; and if he [15] repent, forgive him. And if he act wrongly towards thee seven times in a day, and on that day return seven times unto thee, and say, I repent towards thee; forgive him. [16]
Origen † AD 254 Origen's Commentary on Matthew 13.30
“ If thy brother sin against thee, go, shew him his fault between thee and him alone.
St Basil the Great † AD 379 The Letters 288
… but if he neglect to hear even the Church, let him be unto thee henceforth as an heathen man, and as a publican.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 40.5
… If I saw that you sinned against me, I ought not to keep silence, for it is written: “If thy brother sin against thee, rebuke him at first, then chide him sharply before two or three witnesses. If he will not hear thee, tell the Church.”
St John Chrysostom † AD 407 Against Publishing the Errors of the Brethren 4
… And that you may understand that the gain which this covert treatment has is great, hear what the Christ says. “If thy brother have committed a fault against thee convince him of it,” and he did not say “between him and the whole town,” nor, “between thee and the whole people,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
How then doth He say elsewhere, “Reprove, rebuke, exhort,” and, “Them that sin rebuke before all?”
St John Chrysostom † AD 407 Homilies on First Corinthians 44
… much more ought he who receives reproof to be so disposed, and as to a physician so to give heed to the corrector, and not as to an enemy. And let us also who rebuke approach with great gentleness, with great prudence. And if thou seest a brother committing sin, as Christ commanded, make not your rebuke public, but “between thee and him alone:” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 15
“Rebuke,” he says, to show that it is not to be done lightly, but with severity. For thus others will be deterred. How is it then that Christ says, “Go and tell him his fault between him and thee alone, if one sin against thee.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
… but if he will not be persuaded, “take with thee one or two.” But if even so he contradict, “tell it to the Church, but if he shall also refuse to hear the Church, let him be unto thee as a heathen man and a publican.” (
St Jerome † AD 420 The Letters of St. Jerome 125.19
… The Lord gives commandment that those who sin against us are to be arraigned privately or else in the presence of a witness, and that if they refuse to hear reason, the matter is to be laid before the church, and those who persist in their wickedness are to be regarded as heathen men and publicans.
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.3
… whereas, if you leave him unpunished, another is destroyed? I confess that I make mistakes daily in regard to this, and that I know not when and how to observe the rule of Scripture: “Them that sin rebuke before all, that others may fear;” and that other rule, “Tell him his fault between thee and him alone;”
St Augustine of Hippo † AD 430 City of God 15.6
… considering thyself, lest thou also be tempted.” And elsewhere, “Let not the sun go down upon your wrath.” And in the Gospel, “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 49
… He says, moreover, “Them that sin rebuke before all, that others also may fear;” which must be received concerning those sins which are not concealed, lest he be thought to have spoken in opposition to the word of the Lord. For He says, “If thy brother shall sin against thee, rebuke him between thee and him.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.0
On the words of the Gospel, Matt. xviii. 15 , “If thy brother sin against thee, go, shew him his fault between thee and him alone;” and of the words of Solomon, he that winketh with the eyes deceitfully, heapeth sorrow upon men; but he that reproveth openly, maketh peace.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.4
4. Therefore ought we to rebuke in love; not with any eager desire to injure, but with an earnest care to amend. If we be so minded, most excellently do we practise that which we have been recommended to-day; “If thy brother shall sin against thee, rebuke him between thee and him alone.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.7
7. This then ought one to do who hath done an injury. And he who hath suffered one, what ought he to do? What we have heard to-day, “If thy brother shall sin against thee, rebuke him between thee and him alone.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.1
… But if he shall refuse to hear thee, take with thee two or three more; that in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them too, tell it to the Church. But if he shall neglect to hear the Church, let him be unto thee as an heathen man and a publican.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 96
… We err unwillingly as well as willingly, and sometimes are quite ignorant in what way we are transgressing. I therefore beg your greatness, remembering the divine laws which plainly charge us “If thy brother shall trespass against thee go and tell him his fault between him and thee alone”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… If he shall hear thee, thou hast gained thy brother. But if he will not hear thee, take with thee one or two more, that in the mouth of one or two witnesses every word may be established. But if he will not hear them, tell it unto the Church. But if he will not hear the Church, let him be to thee as an heathen man and a publican (
18:16
Tatian † AD 180 The Diatessaron 27
… and if he [15] repent, forgive him. And if he act wrongly towards thee seven times in a day, and on that day return seven times unto thee, and say, I repent towards thee; forgive him. [16] And if thy brother act wrongly towards thee, go and reprove him between thee and [17] him alone: if he hear thee, thou hast gained thy brother.
Tertullian † AD 220 The Prescription Against Heretics 16
… Discussion he has inhibited in this way, by designating admonition as the purpose of dealing with a heretic, and the first one too, because he is not a Christian; in order that he might not, after the manner of a Christian, seem to require correction again and again, and “before two or three witnesses,”
Origen † AD 254 Origen's Commentary on Matthew 10.15
… read and know, and remembering them, compare at a fitting time things spiritual with spiritual, not comparing things that cannot be compared with one another, but things which admit of comparison, and which have a certain likeness of diction signifying the same thing, and of thoughts and of opinions, so that by the mouth of two or three or more witnesses
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
What then, if he should disobey, and be disposed to abide in hardness? “Take with thyself yet one or two, that in the mouth of two witnesses every word may be established.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… [“Behold, two men, etc.] That they may vent no sorrowful exclamations, and that it might not be with them as it was with Elisha, ( 2 Kings ii. 12 ) who, when his master was taken up, rent his mantle. And what say they? “This Jesus, which is taken up from you into heaven, shall thus come.” And, “Behold, two men stood by them.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 14
… 36 ): meaning, not many days before. Now had he at once said, “Let these men go,” both himself would have fallen into suspicion, and his speech would not have been so effective: but after the examples, it acquired its own proper force. And he mentions not one instance, but a second also: “for,” saith the Scripture, “in the mouth of two witnesses” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
This (James) was bishop, as they say, and therefore he speaks last, and herein is fulfilled that saying, “In the mouth of two or three witnesses shall every word be established.” ( Deut. xvii. 6 ;
St Augustine of Hippo † AD 430 Letters of St. Augustin 211.11
… you see her repeat the offence, or do the same thing on any other subsequent day, whoever may have had the opportunity of seeing this must now report her as one who has been wounded and requires to be healed, but not without pointing her out to another, and perhaps a third sister, so that she may be convicted by the testimony of two or three witnesses,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.7
… But “if he will not hear thee,” that is, if he will defend his sin as if it were a just action, “take with thee one or two more, that in the mouth of two or three witnesses every word may be established; and if he will not hear them, refer it to the Church; but if he will not hear the Church, let him be unto thee as an heathen man and a publican.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.2
… For there was written a certain title at the Passion of the Lord, when the Lord was crucified: there was in that place a Title inscribed in Hebrew, in Greek, and in Latin, “The King of the Jews;” in three tongues as though by three witnesses the Title was confirmed: because “in the mouth of two or three witnesses shall stand every word.”
18:17
Tatian † AD 180 The Diatessaron 27
… forgive him. [16] And if thy brother act wrongly towards thee, go and reprove him between thee and [17] him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two, and so at the mouth of two or three every saying shall [18] be established.
Origen † AD 254 Origen's Commentary on Matthew 13.30
… And, again, “If he refuse to hear them”—manifestly, the witnesses who have been taken—“tell it,” he says, “to the church;”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.21
… that no banquets nor conferences be entertained with the wicked; but that we should be as much separated from them, as they are deserters from the Church; because it is written, “If he shall neglect to hear the Church, let him be unto thee as a heathen man and a publican.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 75.1
… In addition, moreover, the Lord establishes it in His Gospel, and says, “But if he neglect to hear the Church, let him be unto thee as a heathen man and a publican.”
St Basil the Great † AD 379 The Letters 22.3
… He, who after the first and second admonition abides in his fault, ought to be brought before the person in authority, if haply after being rebuked by more he may be ashamed. If even thus he fail to be set right he is to be cut off from the rest as one that maketh to offend, and regarded as a heathen and a publican,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… and if not even so doth he yield, declare it to the church likewise?” And how hath He set over us so many to reprove; and not only to reprove, but also to punish? For him that hearkens to none of these, He hath commanded to be “as a heathen man and a publican.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
… For the person injured is this one who is taken captive by his passion, he it is that is diseased, and weak, and infirm. Wherefore He often sends the other to this one, now alone, and now with others; but if he continue in it, even with the church. For, “Tell it,” saith He, “to the Church.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.44
86. By what rule he asserts that heretics are worse than heathens I do not know, seeing that the Lord says, "If he neglect to hear the Church, let him be unto thee as a heathen man and a publican."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.51
… which house also received the keys, and the power of binding and loosing. If any one shall neglect this house when it arrests and corrects him, the Lord says, "Let him be unto thee as an heathen man and a publican."
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 49
… For He says, “If thy brother shall sin against thee, rebuke him between thee and him.” Notwithstanding, He Himself carries out the severity of rebuke to the extent of saying, “If he will not hear the Church, let him be unto thee as a heathen man and a publican.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 141
… What judge has ever been so savage and inhuman as not only to try men, aye but to condemn men the sound of whose voice he has never heard, and this in most savage and inhuman fashion? The Lord has ordered the erring brother, who spurns advice, after a first, second and third admonition, to be treated as “an heathen man and a publican.”
18:18
Tatian † AD 180 The Diatessaron 27
… if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two, and so at the mouth of two or three every saying shall [18] be established. And if he listen not to these also, tell the congregation; and if he listen not even to the congregation, let him be unto thee as a publican and a Gentile. [19]
Origen † AD 254 Origen's Commentary on Matthew 13.31
But to me it seems that, to the case of him who after being thrice admonished was adjudged to be as the Gentile and the publican, it is fitly subjoined, “ Verily, I say unto you, ”—namely, to those who have judged any one to be as the Gentile and the publican,—“ and what things soever ye shall bind on the earth, ”
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 3.5
… For it has not been said to them, “Whatsoever ye shall bind on earth shall be bound in Heaven, and whatsoever ye shall loose on earth shall be loosed in Heaven.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
But why did He set him with these? To soothe the person wronged, and to alarm him. Is this only then the punishment? Nay, but hear also what follows. “Whatsoever ye shall bind on earth shall be bound in Heaven.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 10
… And see how they commanded in the affairs of their Master. “Let one,” they said, “be delivered from disease, another from the possession of devils: bind this man, and loose that.” This was done by them on earth, but it was fulfilled as in Heaven. For, “whatever ye shall bind on earth,” said He, “shall be bound in Heaven.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
If however any man disregard the bonds which we inflict, again let Christ instruct him, saying, “Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.” (
St Jerome † AD 420 Against Jovinianus 1.26
… If, however, Jovinianus should obstinately contend that John was not a virgin, (whereas we have maintained that his virginity was the cause of the special love our Lord bore to him), let him explain, if he was not a virgin, why it was that he was loved more than the other Apostles. But you say, the Church was founded upon Peter: although
St Augustine of Hippo † AD 430 Letters of St. Augustin 73.9
… I feel that I come far short of that perfection of which it is written, “If any man offend not in word, the same is a perfect man;” but through God’s mercy I truly believe myself able to ask your forgiveness for that in which I have offended you: and this you ought to make plain to me, that through my hearing you, you may gain your brother.
St Augustine of Hippo † AD 430 City of God 20.9
… And no better interpretation of judgment being given can be produced than that which we have in the words, “What ye bind on earth shall be bound in heaven; and what ye loose on earth shall be loosed in heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 32.7
… but yet are we ever seeking their salvation. This then have we heard the Lord so advising, and with such great carefulness enjoining, that He even added this immediately, “Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 48.6
… they to whom what they have been is displeasing have revived: but though reviving, they are not able to walk. These are the bands of their guilt. Need then there is, that whoso has returned to life should be loosed, and let go. This office hath He given to the disciples to whom He said, “Whatsoever ye shall bind on earth, shall be bound in heaven also.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.9
9. They answer, “knowing not,” as the Apostle says, “either what they speak, or whereof they affirm:” they answer and say, “If men do not forgive sins, then that is false which Christ saith, ‘Whatsoever ye shall loose on earth, shall be loosed in heaven also.’”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 22
… Because he was hid before confessing; but when he does confess, he goes forth from darkness to light. And after he has confessed, what is said to the servants? What was said beside the corpse of Lazarus? “Loose him, and let him go.” How? As it was said to His servants the apostles, “What things ye shall loose on earth, shall be loosed in heaven.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.17
… for menials and for beggars the way into the church lies open; they can go in without fear, and put up their petitions to their own Lord. I dare not set my foot there, and besides this for me the door of heaven is shut, for I remember the voice of the Lord which plainly says, ‘Whatsoever ye bind on earth shall have been bound in heaven.’”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 171
… For immediately after the deposition and the excommunication becoming known to them, they performed sacred functions, and they continue to do so, in plain disbelief of Him who said “Whatsoever ye shall bind on earth shall be bound in heaven.”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.6
… And those who hold this opinion are not only in error, but also seem to dispute and act in opposition to the power of the keys committed to the Church, whereof it is said: “Whatsoever ye shall loose on earth, shall be loosed in heaven.”
Early Popes (Pseudo-Isidorian Decretals) Of the seats of the bishops 1
… Whence the Saviour Himself says in the Gospel, “Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.”
18:19
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 5
… Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses
Tatian † AD 180 The Diatessaron 27
… And if he listen not to these also, tell the congregation; and if he listen not even to the congregation, let him be unto thee as a publican and a Gentile. [19] Verily I say unto you, All that ye bind on earth shall be bound in heaven: [20] and what ye loose on earth shall be loosed in heaven.
Origen † AD 254 Origen Against Celsus 8.69
… We say that “if two” of us “shall agree on earth as touching anything that they shall ask, it shall be done for them of the Father” of the just, “which is in heaven;”
Origen † AD 254 Origen's Commentary on Matthew 14.1
“ Again I say unto you that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them. ”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 7.3
… Apostles, “And the multitude of them that believed were of one heart and of one soul.” And the Lord has bidden us with His own voice, saying, “This is my command, that ye love one another.” And again, “I say unto you, that if two of you shall agree on earth as touching anything that you shall ask, it shall be done for you of my Father which is in heaven.”
St Cyprian of Carthage † AD 258 On the Unity of the Church 12
… For the Lord, when He would urge unanimity and peace upon His disciples, said, “I say unto you, That if two of you shall agree on earth touching anything that ye shall ask, it shall be given you by my Father which is in heaven. For wheresoever two or three are gathered together in my name, I am with them;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.4
… “Blessed are the peacemakers, for they shall be called the sons of God.” Also in the same place: “Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them.”
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 16
… or, when there was now a place that would contain them all, should they assemble in it, and speak as with one and the same voice in perfect harmony? This was the better course, for this shewed the unanimity of the multitude: in this way God will readily hear prayer. For if, according to the promise of our Saviour Himself
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 57
“And again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them.”
St John Chrysostom † AD 407 Homilies on 1 Timothy 2
… and not to cultivate it with the greatest care; as nothing, on the other hand, is so beneficial, as to pursue it to the utmost of our power. This Christ has shown, where He says, “If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of My Father” (
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 2.13
… Bring those whom you have wounded to be healed by the medicine of peace: bring those whom you have slain to be brought to life again by the life of charity. Brotherly union has great power in propitiating God. "If two of you," says our Lord, "shall agree on earth as touching anything that they shall ask, it shall be done for them."
John Cassian † AD 435 The Conferences of John Cassian 9.34
… For you have the fruits of an answer pointed out by our Lord’s words in the case of the agreement of two persons; as it is said: “If two of you shall agree upon earth touching anything for which they shall ask, it shall be done for them of my Father which is in heaven.”
Pope St Leo I the Great † AD 461 Sermons 88
… For if the Lord has promised fulfilment of all they shall ask, to the holy and devout agreement of two or three, what shall be denied to many thousands of the people who unite in one act of worship, and with one breath make their common supplications
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.8
… (We believe) in Father and Son and Holy Spirit whereinto also we have been baptized . For so our Lord commanded the Apostles to baptize, saying, Baptizing them in the name of the Father, Son, and Holy Spirit
18:20
Tatian † AD 180 The Diatessaron 27
… [19] Verily I say unto you, All that ye bind on earth shall be bound in heaven: [20] and what ye loose on earth shall be loosed in heaven. I say unto you also, If two of you agree on earth to ask, everything shall be granted them from my Father [21] [Arabic, p. 105] which is in heaven.
Tertullian † AD 220 On Repentance 10
… Why flee from the partners of your own mischances, as from such as will derisively cheer them? The body cannot feel gladness at the trouble of any one member, it must necessarily join with one consent in the grief, and in labouring for the remedy. In a company of two is the church;
Tertullian † AD 220 On Baptism 6
… Moreover, after the pledging both of the attestation of faith and the promise of salvation under “three witnesses,” there is added, of necessity, mention of the Church; inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit, ) there is the Church, which is a body of three.
Tertullian † AD 220 To His Wife 2.8
… (there is) no stealthy signing, no trembling greeting, no mute benediction. Between the two echo psalms and hymns; and they mutually challenge each other which shall better chant to their Lord. Such things when Christ sees and hears, He joys. To these He sends His own peace. Where two (are), there withal (is) He Himself.
Tertullian † AD 220 On Modesty 21
… For the very Church itself is, properly and principally, the Spirit Himself, in whom is the Trinity of the One Divinity—Father, Son, and Holy Spirit. (The Spirit) combines that Church which the Lord has made to consist in “three.” And thus, from that time forward,
Origen † AD 254 Origen Against Celsus 2.9
… “Where two or three are gathered together in My name, there am I in the midst of you.”
Origen † AD 254 Origen's Commentary on Matthew 13.15
… And, in this respect, we must imitate the disciples of Jesus; for if, at any time, any subject of investigation among us should not be found out let us go with all unanimity in regard to the question in dispute to Jesus, who is present where two or three are gathered together in His name,
Origen † AD 254 Origen's Commentary on Matthew 14.1
… logical consequence of the harmony being from God, that the name and the deed should enjoy the agreement with a view to prayer, as is indicated in the word, “unless it be by agreement.” Then the Word repeating that the agreeing of two on the earth is the same thing as the agreeing with Christ, adds, “For where two or three are gathered together in My name.”
Origen † AD 254 Origen's Commentary on Matthew 14.4
… whether they be of those before the advent, or at the time of the advent, or after it, “are as goads, and as nails firmly fixed, which were given by agreement from one shepherd.” And do not let this also pass unobserved, that He did not say, where two or three are gathered together in My name, there “shall I be” in the midst of them, but “there am I,”
St Cyprian of Carthage † AD 258 On the Unity of the Church 12
12. Nor let any deceive themselves by a futile interpretation, in respect of the Lord having said, “Wheresoever two or three are gathered together in my name, there am I in the midst of them.”
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 1.6
… he lost his love for the first in his lust for another, without even keeping to that which he obtained at the prompting of his lust. For, behold, withdrawing himself from the second, again he takes possession of another’s , casting an evil eye all around him upon the cities of other men, and thinking that godliness
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… For when we mind and think the same things, and offer up the same prayers on behalf of each other, no place can separate us, but the Lord gathers and unites us together. For if He promises, that ‘when two or three are gathered together in His name, He is in the midst of them
St Basil the Great † AD 379 The Letters 42.5
… Here is the wilderness in which the blessed John ate locusts and preached repentance to men. Here is the Mount of Olives, whither Christ came and prayed, and taught us to pray. Here is Christ the lover of the wilderness, for He says “Where two or three are gathered together in my name there am I in the midst of them.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.7
… not knowing that better is faith, with no other roof but the sky to cover it, than impiety rolling in wealth, and that three gathered together in the Name of the Lord
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.18
… It was of no determination by man, of no human counsel, that three hundred and eighteen bishops met, as I showed above more at length, in Council, but that in their number the Lord Jesus might prove, by the sign of His Name and Passion, that He was in the midst, where His own were gathered together.
St Ambrose of Milan † AD 397 On the Mysteries 5
… To those [of old] a visible fire was sent that they might believe; for us who believe, the Lord works invisibly; for them that happened for a figure, for us for warning. Believe, then, that the Lord Jesus is present at the invocation of the priest, Who said: “Where two or three are, there am I also.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… Do this, thou also the man, not the woman only. Let the house be a Church, consisting of men and women. For think not because thou art the only man, or because she is the only woman there, that this is any hindrance. “For where two,” He saith, “are gathered together in My Name, there am I in the midst of them.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… i. 11 ); that is, that He might confer the favor on many. And often he asks for their prayers. See also what God says with regard to the Ninevites: “And shall not I spare that city, wherein dwell more than six score thousand persons?” ( Jonah iv. 11 .) For if, “where two or three,” He says, “are gathered together in My Name” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… For wheresoever this glorious thing shall be there the Son taketh up His abode along with the Father, and the grace of the Spirit frequenteth. For “where two or three are gathered together in My Name,” it says, “there am I in the midst of them.” (
St John Chrysostom † AD 407 Homilies on Ephesians 8
… And was it without reason then that I said that the prison was more glorious than Heaven? For it became a source of joy there; yes, if “there is joy in Heaven over one sinner that repenteth,” ( Luke xv. 7 .) if, “where two or three are gathered together in His Name, there is Christ in the midst of them;” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 19
What is, “not forsaking the assembling of ourselves together”? ( 1 Cor. vii. 29 .) He knew that much strength arises from being together and assembling together. “For where two or three” (it is said) “are gathered together in My name, there am I in the midst of them” (
Pope St Leo I the Great † AD 461 Letters 98
… And we were all delighted, revelling, as at an imperial banquet, in the spiritual food, which Christ supplied to us through your letter: and we seemed to see the Heavenly Bridegroom actually present with us. For if “where two or three are gathered together in His name,” He has said that “there He is in the midst of them
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.106
… to the end that, while things past are corrected and things future regulated, the Almighty Lord may be praised on all sides in one accord by brethren. Know ye whose presence will be with you, seeing that it is written, Where two or three are gathered together in My name, there am I in the midst of them (
18:21
Tatian † AD 180 The Diatessaron 27
… [20] and what ye loose on earth shall be loosed in heaven. I say unto you also, If two of you agree on earth to ask, everything shall be granted them from my Father [21] [Arabic, p. 105] which is in heaven. For where two or three are gathered in my name, there [22] am I amongst them.
Tertullian † AD 220 On Prayer 7
… Moreover, debt is, in the Scriptures, a figure of guilt ; because it is equally due to the sentence of judgment, and is exacted by it: nor does it evade the justice of exaction, unless the exaction be remitted, just as the lord remitted to that slave in the parable his debt;
Tertullian † AD 220 On Patience 12
As regards the rule of peace, which is so pleasing to God, who in the world that is prone to impatience will even once forgive his brother, I will not say “seven times,” or “seventy-seven times?”
Origen † AD 254 Origen's Commentary on Matthew 14.5
“ Then came Peter and said unto Him, Lord, how often shall my brother sin against me and I forgive him? ”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 31
… And He indeed did not deal with them as Moses did, putting the severities of the law in force, and granting indulgence to no man for any offence; but He declared that if any man suffered an injury at the hands of his neighbour, he was to forgive him not once only, nor even twice or thrice, nor only seven times, but even unto seventy times seven;
St Basil the Great † AD 379 The Letters 260.3
… Scripture continually assigns seven as the number of the remission of sins. “How often,” it is asked, “shall my brother sin against me and I forgive him?” (It is Peter who is speaking to the Lord.) “Till seven times?” Then comes the Lord’s answer, “I say not unto thee, until seven times, but, until seventy times seven.”
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 7.77
… Peter cuts off the ear of Malchus, one of those who outraged Him, but Jesus restores it. And what of him who asks whether he must seven times forgive a brother if he has trespassed, is he not condemned for his niggardliness, for to the seven is added seventy times seven?
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.3
3. For if according to the Lord’s saying, that which two shall have agreed upon on earth concerning anything which they shall ask, shall be done for them, as He says, by My Father, Who is in heaven, for: “Where two or three are gathered together in My Name, there am I in the midst of them,”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… And this mystery is unfolded to you in the answer given to Peter, when he said: “If my brother trespass against me how often shall I forgive him? Until seven times?”
St Jerome † AD 420 The Letters of St. Jerome 122.3
… “A just man,” we read “falleth seven times and riseth up again.” If he falls, how is he just? and if he is just, how does he fall? The answer is that a sinner does not lose the name of just if he always repents of his sins and rises again. If a sinner repents, his sins are forgiven him not only till seven times but till seventy times seven.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.22
74. It is this difference in their sins which separates Judas the betrayer from Peter the denier: not that a penitent is not to be pardoned, for we must not come into collision with that declaration of our Lord, where He enjoins that a brother is to be pardoned, when he asks his brother to pardon him;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.3
… In this question of forgiveness when pardon is asked, and it is due from him who should grant it, it may be a difficulty to us as it was to Peter. “How often ought I to forgive? Is up to seven times sufficient?” “It is not sufficient,” saith the Lord, “I say not unto thee, Until seven times; but, Until seventy times seven.”
18:22
Tatian † AD 180 The Diatessaron 27
… 105] which is in heaven. For where two or three are gathered in my name, there [22] am I amongst them. Then Cephas drew near to him, and said unto him, My Lord, how many times, if my brother act wrongly towards me, should I forgive him? [23] until seven times?
Tertullian † AD 220 On Modesty 21
… for “who remitteth sins but God alone?” and, of course, (who but He can remit) mortal sins, such as have been committed against Himself, and against His temple? For, as far as you are concerned, such as are chargeable with offence against you personally, you are commanded, in the person of Peter, to forgive even seventy times sevenfold.
Origen † AD 254 Origen's Commentary on Matthew 14.5
… But since as units the tens and the hundreds have a certain common measure of proportion to the number which is in units, and Jesus knew that the number might be exceeded, on this account, I think, that He added to the number seven also the seventy,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… Wilt thou not give any place to weeping? Wilt thou shed no tear? Mayest thou not meet with a Judge like thyself? Art thou not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses; Who came not to call the righteous but sinners to repentance; Who will have mercy rather than sacrifice; who forgiveth sins till seventy times seven.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… For instance, seven precious spirits are named; for I think Isaiah loves to call the activities of the Spirit spirits; and the Oracles of the Lord are purified seven times according to David, and the just is delivered from six troubles and in the seventh is not smitten. But the sinner is pardoned not seven times, but seventy times seven.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… And perchance this is that mystery which the Lord taught, when He said: “Not only seven times, but even seventy times seven.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… Again will I repeat what I have often said: and I repeat it, because I do exceedingly desire it: as Christ also did the same, when discoursing concerning forgiveness: “When ye pray, forgive if ye have aught against any man:” ( Mark xi. 25 .) and again to Peter He said, “I say not unto thee, Forgive until seven times, but until seventy-times seven.” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.4
… and the sum becomes thus seventy-seven, which denotes the thorough remission and abolition of all sins. This perfect removal of sins the Lord Himself also clearly represented under the mystery of this number, when He said that the person sinning ought to be forgiven not only seven times, but even unto seventy times seven.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.35
… And hence it is that Luke ascends up through seventy-seven generations unto God, as showing that man is reconciled unto God by the abolition of all sin. Hence the Lord Himself saith to Peter, who asked Him how oft he ought to forgive a brother, “I say not unto thee seven times, but until seventy times and seven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.1
… For when the Lord Jesus had said this to Peter, he went on to ask his Master, how often he should forgive a brother who had sinned against him; and he enquired whether seven times would be enough. “The Lord answered him, Not only seven times, but seventy times seven.”
18:23
Tatian † AD 180 The Diatessaron 27
… And I have a baptism to be baptized with, and greatly am [28] I straitened till it be accomplished. See that ye despise not one of these little ones that believe in me. Verily I say unto you, Their angels at all times see the [29] face of my Father which is in heaven. The Son of man came to save the thing which was lost.
Origen † AD 254 Origen's Commentary on Matthew 14.6
“ Therefore I say unto you the kingdom of heaven is likened unto a certain king, who wished to make a reckoning with his own servants. ”
Origen † AD 254 Origen's Commentary on Matthew 14.7
“ The kingdom of heaven, ” He says, “ is likened, ”
Origen † AD 254 Origen's Commentary on Matthew 14.13
… his return when he comes with his kingdom to the consummation, when he commanded the servants to whom he had given the money to be called to him that he might know what they had gained by trading, and from a desire to demonstrate from this, and from the parable of the Talents, that the passage “he who wished to make a reckoning with his own servants”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… A sick or a wounded man lies before you; respect your own health, and the wounds from which Christ delivered you. If you see one naked clothe him, in honour of your own garment of incorruption, which is Christ, for as many as were baptized into Christ have put on Christ. If you find a debtor falling at your feet,
St Gregory of Nyssa † AD 395 On the Soul and the Resurrection 1
… or, if our passionate nature makes that quite impossible, then we must plan that our failures in excellence consist only in mild and easily-curable derelictions. For the Gospel in its teaching distinguishes between a debtor of ten thousand talents and a debtor of five hundred pence, and of fifty pence and of a farthing
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.9
9. Take care that you do not begin to be in a worse case as creditor than as debtor, like the man in the Gospel,
St John Chrysostom † AD 407 A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself 10
… and for this reason and no other he was delivered to the tormentors, and racked, and required to pay back the ten thousand talents; and he was not allowed the benefit of any excuse or defence, but suffered the most extreme penalty, having been commanded to deposit the whole debt which the lovingkindness of God had formerly remitted.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 58
Wherefore also He went on to say, “The Kingdom of Heaven is likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, he commanded him to be sold, and his wife, and his children, and all that he had.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… When we discourse about hell, then we bring forward those laws: just as in the affairs of the world, people urge the laws of murder, highway robbery, and the like, so do we the penal laws: laws, which not man enacted, but the Only-Begotten Son of God Himself. Let him that hath no mercy, He says, be punished (
St Augustine of Hippo † AD 430 City of God 21.27
… For this is the purport of the saying of the Apostle James also, “He shall have judgment without mercy that hath showed no mercy.” For we should remember that servant whose debt of ten thousand talents his lord cancelled, but afterwards ordered him to pay up, because the servant himself had no pity for his fellow-servant, who owed him an hundred pence.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.12
… "Have patience with me, and I will pay thee all." Otherwise he would have said, "You forgave me it before; why do you again demand it?" This is made more clear by the words of the Lord Himself. For He says, "But the same servant went out, and found one of his fellow-servants which was owing him a hundred pence."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.1
… That the “kingdom of heaven is like unto an householder, which took account with his servants; among whom he found one that owed ten thousand talents. And when he commanded all that he had, and all his family, and himself to be sold, and the debt to be paid, he fell down at his lord’s feet,”
18:24
Tatian † AD 180 The Diatessaron 27
[1] Therefore the kingdom of heaven is like a certain king, who would make a [2] reckoning with his servants.
Origen † AD 254 Origen's Commentary on Matthew 14.10
Next we must speak in regard to this, “ And when he had begun to reckon, there was brought unto him one which owed many talents. ”
Origen † AD 254 Origen's Commentary on Matthew 14.12
… And compare the words, “And when he began to make a reckoning,”
Origen † AD 254 Origen's Commentary on Matthew 14.13
… Therefore, when he returned after receiving the kingdom, he wished to make a reckoning with his own servants. And “when he had begun to reckon, there was brought unto him one who owed many talents,”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Whosoever wishes to fly from the darkness, let him walk while he has light. Whosoever fears to fly in winter, let him prepare himself from the summer-time. Whosoever looks forward to enter into rest, let him make ready his provision for the Sabbath. Whosoever begs forgiveness of his Lord, let him also forgive his debtor.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… for ‘joy and gladness are taken from their mouth .’ Therefore, the [divine] word doth not allow them to have peace; ‘For there is no peace to the wicked, saith the Lord ,’ they labour in pain and grief. So, not even to him who owed ten thousand talents did the Gospel grant forgiveness in the sight of the Lord
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 20.17
17. Whence does this appear? From the very Prayer itself. “For if,” saith He, “ye forgive men their debts, your heavenly Father will forgive your debts.” And as much as the difference is between “a hundred pence” and “ten thousand talents,”
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… that even if God doeth any thing in mercy, yet prayer doth mightily contribute thereunto. For at the first he attributed his salvation to His mercies; for “The God of mercies,” he says, Himself “delivered us,” but here to the prayers also. For on him too that owed the ten thousand talents He had mercy after that he fell at His feet; (
St John Chrysostom † AD 407 Homilies on Second Corinthians 30
… v. 23, 24 .) And what saith the parable of him that had devoured his all? (
18:25
Tatian † AD 180 The Diatessaron 27
[1] Therefore the kingdom of heaven is like a certain king, who would make a [2] reckoning with his servants. And when he began to make it , they brought to him one who [3] owed him ten talents.
Origen † AD 254 Origen's Commentary on Matthew 14.11
Only, though he cannot pay the talents, for he has lost them, he has a wife and children and other things, of which it is written, “All that he has.”
18:26
Tatian † AD 180 The Diatessaron 27
[1] Therefore the kingdom of heaven is like a certain king, who would make a [2] reckoning with his servants. And when he began to make it , they brought to him one who [3] owed him ten talents. And because he had not wherewith to pay, his lord ordered that he should be sold, he, and his wife, and children, and all that he [4] had, and payment be made.
Origen † AD 254 Origen's Commentary on Matthew 14.11
… and it was possible that he might no longer be the servant of the king, but become that of his purchaser. And he makes a request that he be not sold along with his own, but may continue to abide in the house of the king; wherefore he fell down and worshipped him, knowing that the king was God, and said, “Have patience with me, and I will pay thee all;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
And in the Gospels too we shall see both these events come to pass, not in the case of different persons, but of the same; and the same man now prevailing for himself and now given up. For he who owed the ten thousand talents, though he had delivered himself from the danger by entreaty, yet again he prevailed not,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 58
What then saith the other? “Have patience with me, and I will pay thee all. And his Lord was moved with compassion, and loosed him, and forgave him the debt.”
18:27
Tatian † AD 180 The Diatessaron 27
… And because he had not wherewith to pay, his lord ordered that he should be sold, he, and his wife, and children, and all that he [4] had, and payment be made. So that servant fell down and worshipped him , and said unto him, My lord, have patience with me, and I shall pay thee everything. [5]
18:28
Tatian † AD 180 The Diatessaron 27
… So that servant fell down and worshipped him , and said unto him, My lord, have patience with me, and I shall pay thee everything. [5] And the lord of that servant had compassion, and released him, and forgave him his [6] debt.
Origen † AD 254 Origen's Commentary on Matthew 14.11
… But this wicked servant, who had besought his master to have patience for his many talents, acted without mercy, for, having found one of his fellow-servants which owed him a hundred pence, he laid hold on him and took him by the throat, saying, “Pay if thou owest.”
Origen † AD 254 Origen's Commentary on Matthew 14.13
… and each of them as a ruler of any Syene or Memphis, or Tyre or Sidon, or any like unto them, has also debtors. This one, then, having been released, and having been forgiven all the debt, “went out from the king and found one of his fellow-servants,”
St Gregory of Nazianzus † AD 389 Miscellaneous Letters 7.77
… Peter cuts off the ear of Malchus, one of those who outraged Him, but Jesus restores it. And what of him who asks whether he must seven times forgive a brother if he has trespassed, is he not condemned for his niggardliness, for to the seven is added seventy times seven? What of the debtor in the Gospel who will not forgive as he has been forgiven?
St John Chrysostom † AD 407 Against Publishing the Errors of the Brethren 11
… Then (I ask) in the presence of a ruler dost thou not dare to insult thine equal, but when doing this in God’s presence, tell me, dost thou not shudder, nor fear when in the time of entreaty and prayer being so savage and turning thyself into a wild beast; and displaying greater want of feeling than he who demanded payment of the hundred pence?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 58
Then after this man had enjoyed the benefit of mercy, he went out, and “took by the throat his fellow-servant, which owed him an hundred pence;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.1
… and “he began to drag him by the throat, and say, Pay me that thou owest.”
18:29
Tatian † AD 180 The Diatessaron 27
… [5] And the lord of that servant had compassion, and released him, and forgave him his [6] debt. And that servant went out, and found one of his fellow- servants , who owed him [Arabic, p. 104] a hundred pence; and he took him, and dealt severely with him, and said [7] unto him, Give me what thou owest.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 58
What then saith the other? “Have patience with me, and I will pay thee all.”
18:30
Tatian † AD 180 The Diatessaron 27
… And that servant went out, and found one of his fellow- servants , who owed him [Arabic, p. 104] a hundred pence; and he took him, and dealt severely with him, and said [7] unto him, Give me what thou owest. So the fellow-servant fell down at his [8] feet, and besought him, and said, Grant me respite, and I will pay thee.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 39
… for he who forgave not the hundred pence to him who had transgressed against him, wronged not his fellow-servant but himself, by rendering himself liable for the ten thousand talents of which he had before received forgiveness. (
18:31
Tatian † AD 180 The Diatessaron 27
… 104] a hundred pence; and he took him, and dealt severely with him, and said [7] unto him, Give me what thou owest. So the fellow-servant fell down at his [8] feet, and besought him, and said, Grant me respite, and I will pay thee. And he would not; but took him, and cast him into prison, till he should give him his debt. [9]
Origen † AD 254 Origen's Commentary on Matthew 14.13
… and the king before his release ordered him to be sold and what was his, while he who had been forgiven cast him into prison. And observe that his fellow-servants did not bring any accusation or “said,” but “told,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.1
… His fellow-servants were displeased; and “went and told their lord what was done;” and the lord summoned his servant to his presence, and said to him, “O thou wicked servant, when thou didst owe me so great a debt, in pity to thee I forgave thee all. Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?”
18:32
Tatian † AD 180 The Diatessaron 27
… So the fellow-servant fell down at his [8] feet, and besought him, and said, Grant me respite, and I will pay thee. And he would not; but took him, and cast him into prison, till he should give him his debt. [9] And when their fellow- servants saw what happened, it distressed them much; and [10] they came and told their lord of all that had taken place.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 30.7
… in the law of their very entreaty let consideration be had for the time; let it be with downcast entreaty, with subdued petition, since he also who is besought ought to be bent, not provoked; and as the divine clemency ought to be looked to, so also ought the divine censure; and as it is written, “I forgave thee all that debt, because thou desiredst me,”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 22
… and these the Lord calls debts, as He says in His Gospel, “I forgave thee all that debt, because thou desiredst me.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.2
… I know the boldness of our father, that he will not hesitate to alarm him from the parable, and to say, “Take heed lest thou also hear it said in that day, ‘O thou wicked servant, I forgave thee all that debt, because thou desirest me; you ought also to forgive thy fellow-servants!’
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
… For so, wheresoever He would indicate that the sin is great, and the punishment and wrath in store for it grievous, He begins with a reproach. As then unto him that was exacting the hundred pence, He said in His deep displeasure, “Thou wicked servant, I forgave thee all that debt;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 58
What then saith their lord? “O thou wicked servant, I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion, even as I had pity on thee?”
St John Chrysostom † AD 407 Homilies on Ephesians 22
Ah! How mighty a Master does he hint at here! How startling the suggestion! It is this. “With what measure thou metest, it shall be measured unto thee again” ( Matt. vii. 2 .); lest thou hear the sentence, “Thou wicked servant. I forgave thee all that debt.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.17
… The time of prayer will come, the time must come for thee to say, “Forgive us our debts, as we also forgive our debtors;” and the Lord will answer thee, Thou wicked servant, when thou didst owe Me so great a debt, thou didst ask Me, and I forgave thee; “shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?”
18:33
Tatian † AD 180 The Diatessaron 27
… but took him, and cast him into prison, till he should give him his debt. [9] And when their fellow- servants saw what happened, it distressed them much; and [10] they came and told their lord of all that had taken place. Then his lord called him, and said unto him, Thou wicked servant, all that debt I forgave thee, because [11] thou besoughtest me:
St John Chrysostom † AD 407 Homilies on First Corinthians 9
[10.] But were he to search out the mind also of that sort of people, he would no longer call them beasts only, but demons. For first, they are full of great cruelty and of hatred against their “fellow-servant: (St.
18:34
Tatian † AD 180 The Diatessaron 27
… and [10] they came and told their lord of all that had taken place. Then his lord called him, and said unto him, Thou wicked servant, all that debt I forgave thee, because [11] thou besoughtest me: was it not then incumbent on thee also to have mercy on thy [12] fellow-servant, as I had mercy on thee?
Origen † AD 254 Origen's Commentary on Matthew 14.13
… But mark also the moderation of the king; he does not say, You worshipped me, but You besought me; and no longer did he order him and his to be sold, but, what was worse, he delivered him to the tormentors, because of his wickedness.
18:35
Tatian † AD 180 The Diatessaron 27
… Then his lord called him, and said unto him, Thou wicked servant, all that debt I forgave thee, because [11] thou besoughtest me: was it not then incumbent on thee also to have mercy on thy [12] fellow-servant, as I had mercy on thee? And his lord became wroth, and delivered [13] him to the scourgers, till he should pay all that he owed.
Origen † AD 254 Origen's Commentary on Matthew 14.13
… But it must further be said to those whose view it is that no one is delivered by Jesus to the tormentors,—pray, explain to us, good sirs, who is the king who delivered the wicked servant to the tormentors? And let them also attend to this, “So therefore also shall My heavenly Father do unto you;”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.9
… Let us, therefore, take heed lest this happen to us, that by not forgiving that which is due to ourselves, we should incur the payment of what has been forgiven us, for thus is it written in the words of the Lord Jesus: “So shall My Father, Which is in heaven, do also unto you, if ye from your hearts forgive not every one his brother.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 58
What then means the parable? “So likewise shall my Father do also unto you,” He saith, “if ye from your hearts forgive not every one his brother their trespasses.”
St Augustine of Hippo † AD 430 The Confessions 9.13
… Hearken unto me, through that Medicine of our wounds who hung upon the tree, and who, sitting at Thy right hand, “maketh intercession for us.” I know that she acted mercifully, and from the heart
St Augustine of Hippo † AD 430 City of God 15.6
… To which parable the Lord Jesus added the words, “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.2
2. It is then for our instruction that He put forth this parable, and by this warning He would save us from perishing. “So,” said He, “shall My heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.7
… do thou at least forgive after that. For if thou wilt not forgive, I will call thee back, and put upon thee again all that I had remitted to thee. For the Truth doth not speak falsely; Christ neither deceiveth, nor is deceived, and He hath said at the close of the parable, “So likewise shall your Father which is in heaven do unto you.”
18:1
St Jerome † AD 420
The disciples seeing one piece of money paid both for Peter and the Lord, conceived from this equality of ransom that Peter was preferred before all the rest of the Apostles.
St John Chrysostom † AD 407
Thus they suffered a human passion, which the Evangelist denotes by saying, At the same time come the disciples to Jesus, saying, Who, we pray thee, is the greatest in the kingdom of heaven? Ashamed to shew the feeling which was working within, they do not say openly, Why have you honoured Peter above us? but they ask in general, Who is the greatest? When in the transfiguration they saw three distinguished, namely, Peter, James, and John, they had no such feeling, but now that one is singled out for especial honour, then they are grieved. But do you remember, first, that it was nothing in this world that they sought; and, secondly, that they afterwards laid aside this feeling? Even their failings are above us, whose enquiry is not, Who is the greatest in the kingdom of heaven? but, Who is greatest in the kingdom of the world?
Origen † AD 253
Herein we ought to be imitators of the disciples, that when any question of doubt arises among us, and we find not how to settle it, We should with one consent go to Jesus, Who is able to enlighten the hearts of men to the explication of every perplexity. We shall also consult some of the doctors, who are thought most eminent in the Churches. But in that they asked this question, the disciples knew that there was not an equality among the saints in the kingdom of heaven; what they yet sought to learn was, how they were so, and lived as greater and less. Or, from what the Lord had said above, they knew Who was the best and who was great; but out of many great, who was the greatest, this Was not clear to them.
St Jerome † AD 420
Jesus seeing their thoughts would heal their ambitious strivings, by arousing an emulation in lowliness; whence it follows, And Jesus calling a little child, set him in the midst of them.
St John Chrysostom † AD 407
He chose, I suppose, quite an infant, devoid of any of the passions.
St Jerome † AD 420
One whose tender age should express to them the innocence which they should have. But truly He set Himself in the midst of them, a little one who had come not to be ministered unto, but to minister; (Mat. 20:28.) that He might be a pattern of holiness. Others interpret the little one of the Holy Spirit, whom He set in the hearts of His disciples, to change their pride into humility. (Vid. Origen. in loc.) And he said. Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. He does not enjoin on the Apostles the age, but the innocence of infants, which they have by virtue of their years, but to which these might attain by striving; that they should be children in malice, not in understanding. As though He had said, As this child, whom I set before you as a pattern, is not obstinate in anger, when injured does not bear it in mind, has no emotion at the sight of a fair woman, does not think one thing while he speaks another; so ye, unless ye have the like innocence and purity of mind, shall not be able to enter into the kingdom of heaven.
St Hilary † AD 367
He calls infants all who believe through the hearing of faith; for such follow their father, love their mother, know not to will that which is evil, do not bear hate, or speak lies, trust what is told them, and believe what they hear to be true. But the letter is thus interpreted.
The Gloss interlin.
Except ye be converted from this ambition and jealousy in which you are at present, and become all of you as innocent and humble in disposition as you are weak, in your years, ye shall not enter into the kingdom of heaven; and since there is none other road to enter in, whoso shall humble himself as this little child, the same is greatest in the kingdom of heaven; for by how much a man is humble now, by so much shall he be exalted in the kingdom of heaven.
Remigius † AD 908
In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness.
St Jerome † AD 420
Or otherwise; Whoso shall humble himself as this little child, that is, whoso shall humble himself after My example, he shall enter into the kingdom of heaven. It follows, And whoso receiveth one such little one in my name, receiveth me.
St John Chrysostom † AD 407
Not only if ye become such yourselves, but also if for My sake you shall pay honour to other such, ye receive reward; and as the return for the honour you pay them, I entail upon you the kingdom. He puts indeed what is far greater, Receiveth me.
St Jerome † AD 420
For whoever is such that he imitates Christ’s humility and innocence, Christ is received by him; and by way of caution, that the Apostles should not think, when such are come to them, that it is to themselves that the honour is paid, He adds, that they are to be received not for their own desert, but in honour of their Master.
St John Chrysostom † AD 407
And to make this word the rather received. He subjoins a penalty in what follows, Whoso offendeth one of these little ones, & c. as though he had said, As those who for My sake honour one of these, have their reward, so they who dishonour shall undergo the extreme punishment. And marvel not that He calls an evil word an offence, for many of feeble spirit are offended by only being despised,
St Jerome † AD 420
Observe that he who is offended is a little one, for the greater hearts do not take offences. And though it may be a general declaration against all who scandalize any, yet from the connection of the discourse it may be said specially to the Apostles; for in asking who should be greatest in the kingdom of heaven, they seemed to be contending for preeminence among themselves; and if they had persisted in this fault, they might have scandalized those whom they called to the faith, seeing the Apostles contending among themselves for the preference.
Origen † AD 253
But how can he who has been converted, and become as a little child, be yet liable to be scandalized? This may be thus explained. Every one who believes on the Son of God, and walks after evangelic acts, is converted and walks as a little child; but he who is not converted that he may become as a child, it is impossible that he should enter into the kingdom of heaven. But in every congregation of believers, there are some only newly converted that they may become as little children, but not yet made such; these are the little ones in Christ, and these are they that receive offence.
St Jerome † AD 420
When it is said, It is better for him that a mill-stone be hanged about his neck, He speaks according to the custom of the province; for among the Jews this was the punishment of the greater criminals, to drown them by a stone tied to them. It is better for him, because it is far better to receive a brief punishment for a fault, than to be reserved for eternal torments.
St John Chrysostom † AD 407
To correspond with the foregoing, He should have said here, Receiveth not Me, which were bitterer than any punishment; but because they were dull, and the before-named punishment did not move them, by a familiar instance He shews that punishment awaited them; for He therefore says, it were better for him, because another more grievous punishment awaits him.
St Hilary † AD 367
Mystically; The work of the mill is a toil of blindness, for the beasts having their eyes closed are driven round in a circle, and under the type of an ass we often find the Gentiles figured, who are held in the ignorance of blind labour; while the Jews have the path of knowledge set before them in the Law, who if they offend Christ’s Apostles it were better for them, that having their necks made fast to a mill-stone, they should be drowned in the sea, that is, kept under labour and in the depths of ignorance, as the Gentiles; for it were better for them that they should have never known Christ, than not to have received the Lord of the Prophets.
St Gregory the Great † AD 604 Mor. vi. 37.
Otherwise; What is denoted by the sea, but the world, and what by the mill-stone, but earthly action? which, when it binds the neck in the yoke of vain desires, sends it to a dull round of toil. There arc some who leave earthly action, and bond themselves to aims of contemplation beyond the reach of intellect, laying aside humility, and so not only throw themselves into error, but also cast many weak ones out of the bosom of truth. Whoso then offends one of the least of mine, it were better for him that a mill-stone be tied about his neck, and he be cast into the sea; that is, it were better for a perverted heart to be entirely occupied with worldly business, than to be at leisure for contemplative studies to the hurt of many.
St Augustine † AD 430 Quæst. Ev. i. 24
Otherwise; Whoso offendeth one of these little ones, that is so humble as He would have his disciples to be, by not obeying, or by opposing, (as the Apostle says of Alexander,) it were better for him, that a millstone should be hanged about his neck, and he be drowned in the depths of the sea, (2 Tim. 4:15.) that is, it were better for him that desire of the things of the world, to which the blind and foolish are tied down, should sink him by its load to destruction.
The Latin text
Hieronymus
Quia discipuli viderant pro Petro et domino idem tributum redditum, ex aequalitate pretii arbitrati sunt omnibus apostolis Petrum esse praelatum
Chrysostomus in Matth
Unde passi sunt aliquid humanum; quod Evangelista designat dicens in illa hora accesserunt discipuli ad Iesum dicentes: quis, putas, maior est in regno caelorum? Verecundati siquidem passionem confiteri quam passi sunt, non dicunt manifeste: Petrum cur praehonorasti nobis? Sed indeterminate interrogant quis maior est? Quando autem tres praehonoratos viderunt, scilicet Petrum, Iacobum et Ioannem in transfiguratione, nihil tale passi sunt; quando vero in unum solum contulit honorem, tunc doluerunt. Tu autem considera primum quidem quod nihil eorum quae sunt in terris, quaerunt; deinde quod postea hanc passionem deposuerunt. Nos autem neque ad defectus eorum contingere possumus: neque enim quaerimus quis maior est in regno caelorum? Sed: quis maior est in regno terrae?
Origenes in Matth
In his autem imitatores discipulorum esse debemus, si quando aliquid in nobis dubium quaeritur et non invenitur, ut cum omni consensu accedamus ad Iesum, qui potens est illuminare corda hominum ad intelligendum solutionem omnium quaestionum. Interrogemus etiam aliquem doctorum, qui praepositi habentur in Ecclesiis. Sciebant autem discipuli hoc interrogantes, quia non est aequalitas sanctorum in regno caelesti; sed quomodo maior, et qualiter vivens minimus, hoc discere cupiebant. Vel sciebant quis esset minimus et quis magnus, ex eo quod supra dominus dixerat; sed ex multis magnis quis esset maior; hoc eis non erat manifestum
Hieronymus
Videns autem Iesus cogitationes eorum, voluit desiderium gloriae humilitatis contentione sanare: unde sequitur et advocans Iesus parvulum, statuit eum in medio eorum
Chrysostomus in Matth
Mihi videtur valde parvulum in medio statuere, omnibus passionibus exutum
Hieronymus
Ut in eo et aetatem quaereret, et similitudinem innocentiae demonstraret. Vel certe parvulum statuit in medio eorum seipsum, qui non venerat ministrari, sed ministrare, ut eis humilitatis tribueret exemplum. Alii parvulum interpretantur spiritum sanctum, quem posuerit in cordibus discipulorum, ut superbiam in humilitatem mutaret. Sequitur et dixit: amen dico vobis: nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum caelorum. Non praecipit apostolis ut aetatem habeant parvulorum, sed innocentiam; et quod illi per annos possident, hi possideant per industriam; ut malitia non sapientia parvuli sint; ac si dicat: sicut iste parvulus, cuius vobis exemplum tribuo, non perseverat in iracundia, laesus non meminit, videns pulchram mulierem, non delectatur, non aliud cogitat et aliud loquitur; sic et vos, nisi talem habueritis innocentiam et animi puritatem, in regnum caelorum non poteritis intrare
Hilarius in Matth
Pueros etiam credentes omnes per audientiae fidem nuncupavit: hi enim patrem sequuntur, matrem amant, velle malum nesciunt, curam operum negligunt, non insolescunt, non oderunt, non mentiuntur, dictis credunt, et quod audiunt, verum habent. Littera ergo sic legitur
Glossa
Nisi conversi fueritis ab hac elatione et indignatione, in qua modo estis, et efficiamini omnes ita innocentes et humiles per virtutem sicut parvuli sunt per aetatem, non intrabitis in regnum caelorum; et quandoquidem aliter non intratur; quicumque ergo humiliaverit se sicut parvulus iste, hic maior est in regno caelorum: quanto enim quis erit humilior, tanto maior efficitur in regno caelorum
Remigius
Idest, in cognitione gratiae, vel ecclesiastica dignitate, vel certe in aeterna beatitudine
Hieronymus
Vel aliter. Quicumque humiliaverit se sicut parvulus iste, idest qui se in exemplum mei humiliaverit, hic intrabit in regnum caelorum. Sequitur et qui susceperit unum parvulum talem in nomine meo, me suscipit
Chrysostomus in Matth
Ac si dicat: non solum si tales efficiamini, mercedem accipitis, sed et si alios tales propter me honorabitis; et honoris qui est ad illos retributionem vobis determino regnum. Magis autem quod multo maius est ponit, dicens me suscipit
Hieronymus
Qui enim talis fuerit ut Christi imitetur humilitatem et innocentiam, in eo Christus suscipitur: et prudenter, ne cum delatum fuerit apostolis, se putent honoratos, adiecit, non suo illos merito, sed magistri honore suscipiendos
Chrysostomus in Matth
Deinde facile susceptibilem hunc sermonem facit, poenam inducens: unde sequitur qui autem scandalizat unum de pusillis istis, etc.; ac si diceret: sicut qui hos honorant propter me, mercedem habent, ita et qui hos dehonorant, ultimam sustinebunt vindictam. Si autem convicium scandalum vocat, ne mireris, multi enim pusillanimes ex eo quod despiciuntur, scandalizati sunt
Hieronymus
Nota, quod qui scandalizatur, parvulus est: maiores enim scandala non recipiunt. Et quamquam generalis possit esse sententia adversus omnes qui aliquem scandalizant, tamen, iuxta consequentiam sermonis, etiam contra apostolos dictum intelligi potest; qui interrogando quis maior esset in regno caelorum, videbantur inter se de dignitate contendere: et si in hoc vitio permansissent, poterant eos quod ad fidem vocabant, per suum scandalum perdere, dum apostolos viderent inter se de honore pugnare
Origenes in Matth
Quomodo autem qui conversus est, et factus quasi puer et minimus, est et potens scandalizari? Hoc sic possumus explanare. Omnis qui filio Dei credit, et conversatur secundum evangelicos actus, conversus ambulat quasi puer; qui autem non convertitur ut fiat sicut puer, hunc impossibile est intrare in regnum caelorum. In omni autem credentium multitudine sunt quidam nuper conversi ut fiant sicut parvuli, nondum autem sunt facti; hi pusilli habentur in Christo, et sunt scandali receptores
Hieronymus
Quod autem dicitur expedit ei ut suspendatur mola asinaria in collo eius, secundum ritum provinciae loquitur, quo maiorum criminum ista apud veteres Iudaeos poena fuerat, ut in profundum ligato saxo demergeretur. Expedit autem ei: quia multo melius est pro culpa brevem recipere poenam, quam aeternis servari cruciatibus
Chrysostomus in Matth
Consequens autem erat prioribus dicere: me non suscipit, quod erat omni poena amarius; sed quia crassi erant, et praedicta poena eos non movebat, comparatione exempli cogniti manifestat praeparatam poenam; propter hoc enim dicit quod expedit ei hoc sustinere, quoniam eos alia gravior poena expectat
Hilarius in Matth
Mystice autem molae opus labor est caecitatis: nam clausis iumentorum oculis aguntur in gyrum; et sub asini quidem nomine frequenter gentes cognominatas reperimus, qui caeci laboris ignorantia continentur. Iudaeis autem scientiae iter in lege praestitum est; qui si Christi apostolos scandalizaverint, rectius, alligata collo mola asinaria, demersi in mari fuissent, idest gentium labore depressi ignorantia saeculi demonstrarentur: quia illis tolerabilius fuerat nescisse Christum, quam prophetarum dominum non recepisse
Gregorius Moralium
Vel aliter. Quid per mare nisi saeculum, quid per molam asinariam nisi actio terrena significatur? Quae cum colla mentis per stulta desideria stringit, hanc in laboris circuitum mittit. Sunt utique nonnulli qui dum terrenas actiones deserunt, et ad contemplationis studia humilitate postposita ultra intelligentiae vires surgunt, non solum se in errorem deiciunt, sed infirmos quosque de gremio veritatis dividunt. Qui ergo unum de minimis meis scandalizat, melius ei fuerat, ligata collo mola asinaria, in mare proici: quia nimirum perversae menti expedientius esse potuisset ut occupata mundo terrena negotia ageret, quam per contemplationis studia ad multorum perniciem vacaret
Augustinus de quaest. Evang
Vel aliter. Qui scandalizaverit unum ex pusillis istis, idest ex humilibus, quales vult esse discipulos suos, non obtemperando, vel etiam contradicendo, expedit ei ut mola asinaria suspendatur in collo eius, et praecipitetur in profundum maris, idest congruit ei ut cupiditas rerum temporalium, cui stulti et caeci alligantur, eum devinctum pondere suo deducat ad interitum
18:7
The Gloss non occ.
The Lord had said, that it is better for him who gives offence, that a mill-stone be hanged about his neck, of which He now subjoins the reason, Woe unto the world from offences! i. e. because of offences.
Origen † AD 253
This we may understand not of the material elements of the world; but here the men who are in the world, are called the worlda. But Christ’s disciples are not of this world, whence there cannot be woe to them from offences; for though there be many offences, they do not touch him who is not of this world. But if he be yet of this world in loving the world, and the things in it, as many offences will seize him as those by which he was encompassed in the world. It follows, For it must needs be that offences come.
St John Chrysostom † AD 407 Hom. lix.
This does not subvert the liberty of the will, or impose a necessity of any act, but foreshews what must come to pass. Offences are hindrances in the right way. But Christ’s prophecy does not bring in the offences, for it is not done because He foretold it, but He foretold it because it was certainly to come to pass. But some one will say, If all men are recovered, and if there be none to bring the offences, will not His speech be convicted of falsehood? By no means; for seeing that men were incurable, He therefore said, It must needs he that offences come; that is, they surely will come; which He never would have said, if all men might be amended.
The Gloss interlin. 1 Cor. 11:19.
Or they must needs come because they are necessary, that is, useful, that by this mean they that are approved may be made manifest.
St John Chrysostom † AD 407
For offences rouse men, and make them more attentive; and he who falls by them speedily rises again, and is more careful.
St Hilary † AD 367
Or; The lowliness of His passion is the scandal of the world, which refused to receive the Lord of eternal glory under the disgrace of the Cross. And what more dangerous for the world than to have rejected Christ? And He says that offences must needs come, forasmuch as in the sacrament of restoring to us eternal life, all lowliness of suffering was to be fulfilled in Him.
Origen † AD 253
Or; The scandals that are to come are the Angels of Satan. But do not look that these offences should shew themselves in a substantial or natural shape, for in some the freedom of the will has been the origin of offence, not liking to undergo toil for virtue’s sake. But there cannot be real good, without the opposition of evil. It must needs be then that offences come, as it must needs be that we encounter the evil assaults of spiritual powers; whose hatred is the more stirred up, as Christ’s word invading men drives out the evil influences from them. And they seek instruments by whom the offences may the rather work; and to such instruments is more woe; for him who gives, it shall be worse than for him who takes, the offence, as it follows, But woe unto that man by whom the offence cometh.
St Jerome † AD 420
As much as to say, Woe to that man through whose fault it comes to pass, that offences must needs be in the world. And under this general declaration, Judas is particularly condemned, who had made ready his soul for the act of betrayal.
St Hilary † AD 367
Or; By the man is denoted the Jewish people, as the introducers of all this offence that is about Christ’s passion; for they brought upon the world all the danger of denying Christ in His passion, of whom the Law and the Prophets had preached that He should suffer.
St John Chrysostom † AD 407
But that you may learn that there is no absolute necessity for offences, hear what follows, If thy hand or thy foot offend thee, & c. This is not said of the limbs of the body, but of friends whom we esteem as limbs necessary to us; for nothing is so hurtful as evil communications.
Rabanus Maurus † AD 856
Scandal (offence) is a Greek word, which we may call a stumbling-block, or a fall, or hitting of the foot. He then scandalizes his brother, who by word or deed amiss gives him occasion of falling.
St Jerome † AD 420
So all affection, our whole kindred, are severed from us; lest under cover of duty any believer should be exposed to offence. If, He says, he be united to thee as close as is thy hand, or foot, or eye, and is useful to thee, anxious and quick to discern, and yet causes thee offence, and is by the unmeetness of his behaviour drawing thee into hell; it is better for thee that thou lack his kindred, and his profitableness to thee, than that whilst thou seekest to gain thy kindred or friends, thou shouldest have cause of fallings. For every believer knows what is doing him harm, what troubles and tempts him, for it is better to lead a solitary life, than to lose eternal life, in order to have the things necessary for this present life.
Origen † AD 253
Or, The priests may with good reason be called the eyes of the Church, since they are considered her watchmen, but the deacons and the rest her hands, for by them spiritual deeds are wrought; the people are the feet of the body, the Church; and all these it behoves not to spare, if they become an offence to the Church. Or, by the offending hand is understood an act of the mind; a motion of the mind is the offending foot, and a vision of the mind is the sinning eye, which we ought to cut off if they give offence, for thus the acts of the limbs are often put in Scripture for the limbs themselves.
The Latin text
Glossa
Dixerat dominus, quod expedit ei qui scandalizat, ut suspendatur mola asinaria in collo eius: cuius rationem assignans, subdit vae mundo a scandalis, idest propter scandala
Origenes in Matth
Hoc non de elementis mundi intelligamus; sed hic homines, qui sunt in mundo, dicuntur mundus. Non sunt autem discipuli Christi de hoc mundo: unde non potest eis esse a scandalis vae: nam etsi multa sunt scandala, non tangunt eum qui non est de hoc mundo. Si autem adhuc est de hoc mundo, propterea quod diligit mundum, et quae sunt in eo; tanta scandala comprehendunt eum quantis fuerat obligatus in mundo. Sequitur necesse est enim ut veniant scandala
Chrysostomus in Matth
Cum autem dicit necesse est, non destruit libertatem arbitrii, neque necessitati aliquarum rerum supponit; sed quod omnino futurum est, praedicit. Scandala quidem sunt prohibitiones rectae viae. Non autem praedicatio Christi scandala inducit: neque enim quia praedixit, propter hoc fit; sed quia omnino futurum erat, propter hoc praedixit. Sed dicet aliquis: si omnes corrigantur, et nullus sit qui scandala afferat, nonne mendacii arguetur hic sermo? Nequaquam: quia enim praevidit inemendatos futuros homines esse, propter hoc dixit necesse est ut veniant scandala: idest omnino venient. Si autem corrigendi essent, non dixisset
Glossa
Vel necesse est ut veniant scandala, quia sunt necessaria, idest utilia, ut per hoc qui probati sunt, manifesti fiant
Chrysostomus in Matth
Scandala enim erigunt homines, et acutiores eos faciunt; et eum qui cadit, velociter erigunt, inquantum scilicet ingerunt sollicitudinem
Hilarius in Matth
Vel humilitas passionis scandalum mundo est, quod sub deformitate crucis aeternae gloriae dominum voluit accipere. Et quid mundo tam periculosum quam non recepisse Christum? Ideo vero necesse ait venire scandala, quia ad sacramentum reddendae nobis aeternitatis, omnis in eo passionis humilitas esset complenda
Origenes
Vel venientia scandala sunt Angeli Satanae. Nec tamen putes secundum naturam vel substantiam esse huiusmodi scandala; sed libertas arbitrii in quibusdam genuit scandalum, nolens suscipere pro virtute laborem. Non potest autem esse verum bonum, nisi habeat impugnationem mali. Sic ergo necesse est venire scandala, sicut necesse est sustinere malitiam caelestium; qua tanto magis irritantur, quanto magis verbum Christi in hominibus invalescens expellit ab eis malignas virtutes. Quaerunt autem organa per quae scandala operentur, quibus est magis vae: nam multo peius erit ei qui scandalizat quam ei qui scandalizatur: unde sequitur verumtamen vae homini illi per quem scandalum venit
Hieronymus
Ac si dicat: vae homini illi qui vitio suo facit ut per se fiat quod necesse est ut in mundo fiat. Simulque per generalem sententiam percutitur Iudas qui proditioni animum praeparaverat
Hilarius
Vel sub hominis nuncupatione actorem scandali huius quod est circa passionem Christi, Iudaicum populum designat, per quem omne huic mundo periculum comparatur, ut Christum in passione abnegent, quem lex et prophetae passibilem praedicaverunt
Chrysostomus in Matth
Ut autem discas quod non sunt absolutae necessitatis scandala, audi quae sequuntur: si autem manus tua vel pes tuus scandalizat te, et cetera. Non autem hoc de membris corporalibus dicit, sed de amicis, quos in ordine necessariorum membrorum habemus: nihil est enim ita nocivum ut conversatio mala
Rabanus Maurus
Scandalum quippe sermo Graecus est, quod nos offendiculum vel ruinam et impactionem pedis dicere possumus. Ille ergo scandalizat fratrem qui ei dicto factove minus recto occasionem ruinae dederit
Hieronymus
Igitur omnis truncatur affectus, et universa propinquitas amputatur: ne per occasionem pietatis unusquisque credentium scandalis pateat. Si, inquit, ita est tibi coniunctus ut manus, pes et oculus, et est utilis atque sollicitus et acutus ad perspiciendum, scandalum autem tibi faciat, et propter morum dissonantiam te pertrahat in Gehennam: melius est ut propinquitate eius careas et emolumentis carnalibus, quam dum vis lucrifacere cognatos et necessarios, causam habeas ruinarum. Novit enim unusquisque credentium quid sibi noceat, vel in quo sollicitetur ac saepe tentetur: melius est enim vitam solitariam ducere, quam ob vitae praesentis necessaria vitam aeternam perdere
Origenes
Vel sacerdotes rationabiliter possunt dici Ecclesiae oculus, quoniam speculatores habentur; diaconi autem ceterique, manus, quia per eos opera spiritualia geruntur; populus autem sunt pedes corporis Ecclesiae; quibus omnibus parcere non oportet, si scandalum Ecclesiae facti fuerint. Vel actus animae, peccans manus intelligitur; et incessus animae, peccans pes, et visus animae, peccans oculus: quos oportet praecidere, si scandalum praebent; frequenter enim ipsa opera membrorum pro membris in Scriptura ponuntur
18:10
St Jerome † AD 420
The Lord had said, under the type of hand, foot, and eye, that all kin and connection which could afford scandal must be cut off. The harshness of this declaration He accordingly tempers with the following precept, saying, Take heed that ye despise not one of these little ones; i. e. As far as you may avoid despising them, but next to your own salvation seek also to heal them. But if ye see that they hold to their sins, it is better that ye be saved, than that ye perish in much company.
St John Chrysostom † AD 407
Or otherwise; As to shun the evil, so to honour the good, has great recompense. Above then He had bid them to cut off the friendships of those that gave offence, here He teaches them to shew honour and service to the saints.
The Gloss ap. Anselm.
Or otherwise; Because so great evils come of brethren being scandalized, Take heed that ye despise not one of these little ones.
Origen † AD 253
The little ones are those that are but lately born in Christ, or those who abide without advance, as though lately born. But Christ judged it needless to give command concerning not despising the more perfect believers, but concerning the little ones, as He had said above, If any man shall offend one of these little ones. A man may perhaps say that a little one here means a perfect Christian, according to that He says elsewhere, Whoso is least among you, he shall be great. (Luke 9:48.)
St John Chrysostom † AD 407
Or because the perfect are esteemed of many as little ones, as poor, namely, and despicable.
Origen † AD 253
But this exposition does not seem to agree with that which was said, If any one scandalizes one of these little ones; for the perfect man is not scandalized, nor does he perish. But he who thinks this the true exposition, says, that the mind of a righteous man is variable, and is sometimes offended, but not easily.
The Gloss ap. Anselm.
Therefore are they not to be despised for that they are so dear to God, that Angels are deputed to be their guardians; For I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven.
Origen † AD 253
Some will have it that an Angel is given as an attendant minister from the time when in the laver of regeneration the infant is born in Christ; for, say they, it is incredible that a holy Angel watches over those who are unbelieving and in error, but in his time of unbelief and sin man is under the Angels of Satan. Others will have it, that those who are foreknown of God, have straightway from their very birth a guardian Angel.
St Jerome † AD 420
High dignity of souls, that each from its birth has an Angel set in charge over it!
St John Chrysostom † AD 407
Here He is speaking not of any Angels, but of the higher sort; for when He says, Behold the face of my Father, He shews that their presence before God is free and open, and their honour great.
St Gregory the Great † AD 604 Hom. in Ev. 34. 12
But Dionysius says, that it is from the ranks of the lesser Angels that these are sent to perform this ministry, either visibly or invisibly, for that those higher ranks have not the employment of an outward ministry.
St Gregory the Great † AD 604 Mor. ii. 3.
And therefore the Angels always behold the face of the Father, and yet they come to us, for by a spiritual presence they come forth to us, and yet by internal contemplation keep themselves there whence they come forth; for they come not so forth from the divine vision, as to hinder the joys of inward contemplation.
St Hilary † AD 367
The Angels offer daily to God the prayers of those that are to be saved by Christ; it is therefore perilous to despise him whose desires and requests are conveyed to the eternal and invisible God, by the service and ministry of Angels.
St Augustine † AD 430 de Civ. Dei, xxii. 29.
Or; They are called our Angels who are indeed the Angels of God. they are Gods because they have not forsaken Him; they are ours because they have begun to have us for their fellow-citizens. As they now behold God, so shall we also behold Him face to face, of which vision John speaks, We shall see him as he is. (1 John 3:2.) For by the face of God is to be understood the manifestation of Himself, not a member or feature of the body, such as we call by that name.
St John Chrysostom † AD 407
He gives yet another reason weightier than the foregoing, why the little ones are not to be despised, For the Son of Man is come to save that which was lost.
Remigius † AD 908
As much as to say, Despise not little ones, for I also for men condescended to become man. By that which was lost, understand the human race; for all the elements have kept their place, but man was lost, because he has broken his ordained place.
St John Chrysostom † AD 407
And to this reasoning He adds a parable, in which He sets forth the Father as seeking the salvation of men, and saying, What think you, If a man have a hundred sheep.
St Gregory the Great † AD 604 Hom. in Ev. xxxiv. 3.
This refers to the Creator of man Himself; for a hundred is a perfect number, and He had a hundred sheep when He created the substance of Angels and men.
St Hilary † AD 367
But by the one sheep is to be understood one man, and under this one man is comprehended the whole human race. He that seeks man is Christ, and the ninety and nine are the host of the heavenly glory which He left.
St Gregory the Great † AD 604 ubi sup.
The Evangelist says they were left on the mountains, to signify that the sheep which were not lost abode on high.
St Bede † AD 735 ap. Anselm.
The Lord found the sheep when He restored man, and over that sheep that is found there is more joy in heaven than over the ninety and nine, because there is a greater matter for thanksgiving to God in the restoration of man than in the creation of the Angels. Wonderfully are the Angels made, but more wonderfully man restored.
Rabanus Maurus † AD 856
Note, that nine wants only one to make it ten, and ninety and nine the same to be a hundred. Thus members which want one only to be perfect, may be larger or smaller, but yet the unit remaining invariable, when it is added makes the rest perfect. And that the number of sheep might be made up perfect in heaven, lost man was sought on earth.
St Jerome † AD 420
Others think that by the ninety and nine sheep are understood the number of the righteous, and by the one sheep the sinners, according to that said in another place, I am not come to call the righteous but sinners to repentance. (Matt. 9:13.)
St Gregory the Great † AD 604 ubi sup.
We must consider whence it is that the Lord declares that He has joy rather over the converted sinners, than over the righteous that stand. Because these last are often slothful and slack to practise the greater good works, as being very secure within themselves, for that they have committed none of the heavier sins. While on the other hand those who have their wicked deeds to remember, do often through the compunction of sorrow glow with the more heat in their love of God, and when they think how they have strayed from Him, they replace their former losses by gains following. So the general in a battle loves best that soldier who turns in his flight and courageously presses the enemy, than him who never turned his back, yet never did any valorous deed. Yet there be some righteous over whom is joy so great, that no penitent can be preferred before them, those, who though not conscious to themselves of sins, yet reject things lawful, and humble themselves in all things. How great is the joy when the righteous mourns, and humbles himself, if there be joy when the unrighteous condemns himself wherein he has done amiss?
St Bede † AD 735 ap. Anselm.
f; Or, By the ninety-nine sheep, which He left on the mountains, are signified the proud to whom a unit is still wanting for perfection. When then He has found the sinner, He rejoices over him, that is, He makes his own to rejoice over him, rather than over the false righteous.
St Jerome † AD 420
What follows, Even so it is not the will, &c. is to be referred to what was said above, Take heed that ye despise not one of these little ones; and so He shews that this parable was set forth to enforce that same saying. Also in saying, It is not the will of my Father which is in heaven that one of these little ones should perish, He shews that so oft as one of these little ones does perish, it is not by the Father’s will that it perishes.
The Latin text
Hieronymus
Supra dixerat dominus per manum et pedem et oculum, omnes propinquitates et necessitudines quae scandalum facere poterant amputandas. Austeritatem itaque sententiae subiecto praecepto temperavit, dicens videte ne contemnatis unum ex his pusillis; ac si dicat: quantum in vobis est nolite contemnere; sed post vestram salutem etiam illorum quaerite sanitatem. Sin autem perseverantes in peccatis videritis, melius est vos salvos fieri quam perire cum multis
Chrysostomus in Matth
Vel aliter. Sicut fugere malos, ita honorare bonos magnum habet lucrum. Supra ergo docuit scandalizantium abscindere amicitias; hic autem docet exhibere sanctis honorem et procurationem
Glossa
Vel aliter. Quia tantum malum provenit ex scandalizatis fratribus, videte ne contemnatis unum ex his pusillis
Origenes in Matth
Pusilli autem sunt qui nuper in Christo sunt nati; aut tales qui permanent sine profectu, quasi nuper nati. Non autem habuit necesse mandare Christus de perfectioribus fidelibus non contemnendis, sed de pusillis; sicut et supra dixerat: si quis scandalizaverit unum ex pusillis istis. Alius autem forte dicit: pusillum hic dicit perfectum, secundum quod alibi ait: qui minimus fuerit in vobis, hic erit maior
Chrysostomus in Matth
Vel quia perfecti parvuli apud multos aestimantur, scilicet pauperes et contemptibiles
Origenes
Sed huic expositioni non videtur convenire quod dicitur: si quis scandalizaverit unum de pusillis istis: perfectus enim non scandalizatur nec perit. Sed qui hanc expositionem aestimat veram, dicit quod iusto homini anima vertibilis est, et scandalizatur aliquando, etsi non facile
Glossa
Ideo autem non sunt contemnendi, quia adeo cari sunt Deo quod Angeli sunt eis ad custodiam deputati: unde sequitur dico enim vobis, quia Angeli eorum in caelis semper vident faciem patris mei qui in caelis est
Origenes
Quidam volunt ex eo dari hominibus Angelum adiutorem ex quo per lavacrum regenerationis nati sunt infantes in Christo; dicentes non esse credibile, incredulis et errantibus praeesse Angelum sanctum; sed tempore infidelitatis et peccatorum est homo sub Angelis Satanae. Alii autem volunt mox cum quis fuerit natus eorum qui praecogniti sunt a Deo, accipere sibi praepositum Angelum
Hieronymus
Magna enim dignitas animarum ut unaquaeque habeat ab ortu nativitatis in custodiam sui Angelum delegatum
Chrysostomus in Matth
Hic autem non de quibuscumque Angelis loquitur, sed de superioribus. Cum enim dicat vident faciem patris mei, nihil aliud ostendit quam magis liberam praesentiam et maiorem eorum apud Deum
Gregorius in Evang
Dionysius autem dicit, quod ex minoribus Angelorum agminibus ad explendum ministerium vel visibiliter vel invisibiliter mittuntur: nam superiora illa agmina usum exterioris ministerii nequaquam habent
Gregorius Moralium
Et faciem ergo patris Angeli semper vident; et tamen ad nos veniunt: quia ad nos spirituali praesentia foras exeunt, et tamen ibi se unde recesserant, per internam contemplationem servant: neque enim sic a divina visione foras exeunt ut internae contemplationis gaudiis priventur
Hilarius in Matth
Salvandorum igitur per Christum orationes Angeli Deo quotidie offerunt: ergo periculose ille contemnitur cuius desideria ac postulationes ad aeternum et invisibilem Deum Angelorum famulatu ac ministerio pervehuntur
Augustinus de Civ. Dei
Vel Angeli nostri dicuntur qui sunt Angeli Dei. Dei sunt, quia Deum non reliquerunt; nostri sunt, quia suos cives nos habere coeperunt. Sicut ergo nunc illi vident Deum, ita et nos sumus visuri facie ad faciem: de qua visione dicit Ioannes: videbimus eum sicuti est. Facies enim Dei manifestatio eius intelligenda est; non aliquod tale membrum, quale nos habemus in corpore, atque isto nomine nuncupamus
Chrysostomus in Matth
Rursus aliam rationem ponit, quare pusilli non sint contemnendi, priore maiorem, dicens venit enim filius hominis salvare quod perierat
Remigius
Quasi dicat: non contemnatis pusillos, quia ego pro hominibus homo fieri dignatus sum. Cum enim dicit quod perierat, subintelligendum est genus humanum: omnia enim elementa suum ordinem servant; sed homo erravit, quia suum ordinem perdidit
Chrysostomus in Matth
Deinde ad hanc rationem parabolam copulat, per quam et patrem inducit salutem hominum volentem, dicens quid vobis videtur si fuerint alicui centum oves?
Gregorius in Evang
Hoc ad ipsum auctorem hominum pertinet: quia enim centenarius perfectus est numerus, ipse centum oves habuit, cum Angelorum et hominum substantiam creavit
Hilarius in Matth
Ovis autem una homo intelligendus est, et sub homine universitas sentienda est; in unius enim Adae errore, omne hominum genus aberravit. Igitur et quaerens hominem Christus est, et nonagintanovem relictae caelestis gloriae multitudo est
Gregorius
Dicit autem Evangelista eas relictas in montibus, ut significet in excelsis: quia nimirum oves quae non perierant, in sublimibus stabant
Beda
Ovem ergo dominus invenit, quando hominem restauravit; et super eam inventam maius gaudium est in caelo, quam super nonagintanovem: quia maior materia divinae laudis est in restauratione hominum, quam in creatione Angelorum. Mirabiliter enim Angelos creavit, sed mirabilius hominem restauravit
Rabanus Maurus
Nota, quod unum deest a novem ut decem sint, et a nonagintanovem ut centum sint. Variari ergo per brevitatem et magnitudinem numeri possunt, quibus unum deest ut perficiantur; ipsum vero unum sine varietate in se manens, cum accesserit, ceteros perficit. Et ut perfecta summa ovium integraretur in caelo, homo perditus quaerebatur in terra
Hieronymus
Alii vero nonagintanovem ovibus, iustorum putant numerum intelligi, et in una ovicula peccatorum, secundum quod in alio loco dixerat: non veni vocare iustos, sed peccatores
Gregorius
Considerandum autem nobis est cur dominus plus de conversis peccatoribus quam de stantibus iustis gaudium esse fateatur: quia scilicet plerumque pigri remanent ad exercenda bona praecipua qui valde sibi securi sunt, quod nulla commiserunt mala graviora. At contra nonnumquam hi qui se aliquid egisse illicite meminerunt, ex ipso suo dolore compuncti inardescunt in amorem Dei; et quia se errasse a Deo considerant, damna praecedentia lucris subsequentibus recompensant; sic et dux in praelio plus eum militem diligit qui post fugam conversus hostem fortiter premit, quam illum qui nunquam terga praebuit, et nunquam aliquid fortiter fecit. Sed et sunt quidam iusti, de quibus tantum est gaudium ut eis nullus poenitens praeponi possit; qui etsi non sint sibi malorum conscii, tamen licita respuunt, et in omnibus se humiliant. Quantum ergo gaudium est si humiliter plangat iustus, cum gaudium sit si quod male gessit, damnat iniustus?
Beda
Vel per nonagintanovem oves quas in montibus reliquit, superbos significat, quibus ad perfectionem unitas deest. Cum ergo invenerit peccatorem, magis super eum gaudet, idest suos gaudere facit, quam super iustos falsos
Hieronymus
Quod autem subditur sic non est voluntas, refertur ad superius propositum, de quo dixerat: videte ne contemnatis unum de pusillis istis; et docet idcirco parabolam positam, ut pusilli non contemnantur. In eo autem quod dicit non est voluntas ante patrem, etc., ostendit quod quotiescumque perierit aliquis ex pusillis, non voluntate patris perit
18:15
St John Chrysostom † AD 407 Hom. lx.
Having above given a severe sentence against those who were the cause of offence, making them to fear on all sides; so now that they to whom the offence is offered should not fall into the opposite fault of supineness and indifference, seeking to spare themselves in all things, and so be puffed up; the Lord here checks such a tendency, commanding that they be reproved, saying, If thy brother shall trespass against thee, go, tell him his fault between thee and him alone.
St Augustine † AD 430 Serm. 82. 1.
Our Lord admonishes us not to overlook one another’s faults, yet not so as seeking for matter of blame, but watching what you may amend. For our rebuke should be in love, not eager to wound, but anxious to amend. If you pass it by, you are become worse than he. He by doing you a wrong hath done himself a great hurt; you slight your brother’s wound, and are more to blame for your silence than he for his ill words to you.
St Augustine † AD 430 de Civ. Dei, i. 9.
For often we wrongly shun to teach and admonish, or to rebuke and check the wicked, either because the task is irksome, or because we would escape their enmity, lest they should harm or obstruct us in temporal things, whether in gaining objects we desire, or in holding what our frailty fears to love. But if any one spares reproof of evil doers, because he seeks fitter occasion, or fears to make them worse, or that they may be an impediment to the good and pious living of other weak ones, or may grieve them, or turn them from the faith; herein there is seen no considerations of covetousness, but the prudence of charity. And much weightier reason have they who are set over the churches, to the end they should not spare to rebuke sin; though not even he is free from this blame, who, though not in authority, wots of many things in them to whom he is bound by the ties of this life, which should be touched by admonition or correction, but neglects to do so; shunning their displeasure on account of things which he does not unduly use in this life, but wherewith he is unduly delighted.
St John Chrysostom † AD 407
It is to be noted, that onewhile the Lord brings the offender to him whom he has offended; as when he says, If thou remember that thy brother has might against thee, go, be reconciled to thy brother: (Mat. 5:23.) otherwhiles He bids him that has suffered the wrong to forgive his neighbour; as where he says, Forgive us our debts, as we also forgive our debtors. (Mat. 6:12.) Here He has devised yet another method, for He brings him who has been grieved to him that grieved him, and therefore says, If thy brother sin against thee; for because he that did the wrong would not readily come to make amends, because of his shame, He draws to him him that has suffered the wrong; and not only draws him there, but with the very purpose of correcting what was done amiss; whence He says, Go and tell hint his fault.
Rabanus Maurus † AD 856
He does not command us to forgive indiscriminately, but him only that will hearken and be obedient, and do penitence; that neither should forgiveness be unattainable, nor sufferance be too far relaxed.
St John Chrysostom † AD 407
And He says not, Accuse him, nor, Chide with him, nor, Demand redress,—but, Tell him of his fault; that is, remind him of his sin, tell him what things you have suffered from him. For he is held down by anger or by shame, stupefied as one in a deep slumber. Wherefore it behoves you who are in your right senses to go to him who is in a disease.
St Jerome † AD 420
If then your brother have sinned against you, or hurt you in any matter, you have power, indeed must needs forgive him, for we are charged to forgive our debtors their debts. But if a man sin against God, it is no longer in our decision. But we do all tho contrary of this; where God is wronged we are merciful, where the affront is to ourselves we prosecute the quarrel.
St John Chrysostom † AD 407
We are to tell his fault to the man himself who did it, and not to another, because the party takes it with the more patience from him, and above all when they are together alone. For when he who had a right to demand reparation, shews rather a carefulness to heal the sore, this has great power to propitiate.
St Augustine † AD 430 Serm. 82, 7.
When any one therefore offends against us, let us be very careful, not for ourselves, for it is glorious to forget an injury; forget therefore your own wrong, but not the wound your brother has sustained; and tell him of his fault between him and you alone, seeking his amendment and sparing his shame. For it may be that out of shame he will seek to defend his fault, and thus you will only harden, while you sought to do him good.
St Jerome † AD 420
Thy brother is to be reproved in private, lest if once he has lost a sense of shame, he should continue in sin.
St Augustine † AD 430 ubi sup.
But the Apostle says, Them that sin ‘rebuke before all, that others may fear to do the like. (1 Tim 5:20.) Sometimes therefore your brother is to be spoken to between thee and him alone, sometimes to be rebuked before all. What you must do first, attend and learn; If thy brother, says He, sin against thee, tell him of his fault between thee and him alone. Why? Because he has sinned against you? What is it that he has sinned against you? You know that he has sinned, and therefore since his sin was in private, let your rebuke be in private too. For if you alone know of his trespass, and proceed to rebuke him before all, you do not correct but betray him. Your brother has sinned against you; if you alone know thereof, then he has sinned against you only; but if he did you a wrong in the presence of many, then he has sinned against those also who were witnesses of his fault. Those faults then are to be rebuked before all, that are committed before all; those which are done in private, are to be rebuked in private. Discern times, and the Scriptures are consistent. But why do you correct your neighbour? Because his trespass has hurt yourself? Far be it from thee. If you do it from self-love, you do nought; if you do it from love of him, you do most rightly. Lastly, in what you shall say to him, keep in view for whose sake it is that you ought to do it, for your own or for his, for it follows, If he hear thee, thou hast gained thy brother; do it therefore for his sake, that you may gain him. And do you confess that by your sin against man you were lost; for if you were not lost, how has he gained you? Let none then make light of it when he sins against his brother.
St John Chrysostom † AD 407
In this it is made plain that enmities are a loss to both sides; for he said not, he has gained himself, but, you have gained him; which shews that both of you had suffered loss by your disagreement.
St Jerome † AD 420
For in saving another, salvation is gained for ourselves also. Chrys What you should do if he does not yield is added, If he will not hear thee, take with thee one or two. For the more shameless and stubborn he shews himself, the more studious should we be of applying the medicine, and not turn to wrath and hate. As the physician, if he see that the disease does not abate, he does not slack, but redoubles his efforts to heal. And observe how this reproof is not for revenge, but for correction, seeing his command is not to take two with him at first, but when he would not amend; and even then he does not send a multitude to him, but one or two, alleging the law, That in the mouth of two or three witnesses every word may stand. (Deut. 19:15.) This is that you may have witnesses that you have done all your part.
St Jerome † AD 420
Or it is to be understood in this way; If he will not hear thee, take with thee one brother only; if he yet will not hear, take a third, either from your zeal for his amendment, that shame or admonition may move him; or for the purpose of meeting before witnesses.
The Gloss ap. Anselm.
Or, that if he affirm that it is no trespass, that they may prove to him that it is a trespass.
St Jerome † AD 420
If yet he will not hear them, then it must be told to many, that he may be held in abhorrence; so that he who could not be saved by his own sense of shame, may be saved by public disgrace; whence it follows, If he will not hear them, tell it to the Church.
St John Chrysostom † AD 407
That is, to those that are over the Church.
The Gloss ap. Anselm.
Or, tell it to the whole Church, that his infamy may be the greater. After all these things follows excommunication, which ought to be inflicted by the mouth of the Church, that is, by the Priest, and when he excommunicates, the whole Church works with him; as it follows, And if he will not hear the Church, let him by unto thee as an heathen, and a publican.
St Augustine † AD 430 Serm. 82, 7.
That is, regard him no longer in the number of thy brethren. Though even thus we are not to neglect his salvation; for the heathens themselves, that is, the gentiles and pagans, we do not indeed regard in the number of our brethren, yet we ever seek their salvation.
St John Chrysostom † AD 407
Yet the Lord enjoins nothing of this sort to be observed towards those who are without the Church, such as He does in reproving a brother. Of those that are without He says. If any smite thee on the one cheek, offer to him the other also. (Mat. 5:39.) as Paul speaks, What have I to do to judge them that are without? (1 Cor. 5:12.) But brethren he bids us reprove, and turn away from.
St Jerome † AD 420
That He says, As a heathen and a publican, shews that he is to be more abhorred, who under the name of a believer does the deeds of an unbeliever, than those that are openly gentiles. Those He calls publicans, who pursue worldly gain, and levy contributions by trading, cheating, and villainous frauds, and perjuries.
Origen † AD 253
Let us look well whether this precept extends to all sin; for what if any one sin any of those sins which are unto death, such as unnatural crimes, adultery, homicide, or effeminacy, it cannot be meant that such as these are to be admonished privately, and if he hear you, forthwith to say that you have gained him. And not rather first put him out of the Church, or only when remaining obstinate after monition before witnesses, and by the Church? One man, looking at the infinite mercy of Christ, will say, that since the words of Christ make no distinction of sins, it is to go against Christ’s mercy to limit His words only to little sins. Another, on the other hand, considering the words carefully, will aver, that they are not spoken of every sin; for that he that is guilty of those great sins is not a brother, but is called a brother, with whom, according to the Apostle, we ought not so much as to eat. But as they who expound this as referring to every sin give encouragement to the careless to sin; so, on the other hand, he, who teaches that one having sinned in little sins and such as are not deadly, is, when he has spurned the admonition of the witnesses and the Church, to be held as a heathen and a publican, seems to introduce too great severity. For whether he finally perishes, we are not able to decide. First, because he who has been thrice told of his fault and not hearkened, may hearken the fourth time; secondly, because sometimes a man does not receive according to his deeds, but beyond his trespass, which is good for him in this world; lastly, because He said not alone, Let him be as a heathen, but Let him be to thee. Whosoever then when reproved three times in a light trespass, does not amend, him we ought to hold for a heathen and a publican, avoiding him, that he may be brought to confusion. But whether he is esteemed of God also as a heathen and a publican, is not ours to decide, but is in the judgment of God.
The Latin text
Chrysostomus in Matth
Quia superius vehementer sermonem adversus scandalizantes proposuit, undique eos terrens, ne rursus hi quibus scandala inferuntur, sic fiant resupini ut totum contemnentes, in aliud vitium incidant, scilicet negligentiae; ac per omnia sibi parci volentes, in elationem incidant; hic dominus eos comprimit, et redargutionem fieri iubet, dicens si autem peccaverit in te frater tuus, vade, et corripe eum inter te et ipsum solum
Augustinus de Verb. Dom
Admonet nos quidem dominus noster non negligere invicem peccata nostra, non quaerendo quid reprehendas, sed videndo quid corrigas. Debemus enim amando corripere, non nocendi aviditate, sed studio corrigendi. Si neglexeris, peior eo factus es. Ille iniuriam faciendo, gravi seipsum vulnere percussit; tu vulnus fratris contemnis: peior es tacendo, quam ille conviciando
Augustinus de Civ. Dei
Plerumque enim a malis docendis et admonendis, aliquando etiam obiurgandis et corripiendis male dissimulatur; vel cum laboris piget, vel cum eorum inimicitias devitamus, ne impediant et noceant in istis temporalibus rebus, sive quas adipisci adhuc nostra cupiditas appetit, sive quas adhuc amittere formidat infirmitas. Si autem propterea quisque obiurgandis et corripiendis male agentibus parcit, quia opportunius tempus inquiritur, vel eisdem ipsis metuit, ne deteriores ex hoc efficiantur, vel ad bonam vitam et piam erudiendos impediant alios infirmos, aut premant atque avertant a fide; non videtur esse cupiditatis occasio, sed consilium caritatis. Longe autem graviorem habent causam Ecclesiarum praepositi qui in Ecclesiis constituti sunt ut non parcant obiurgando peccata: nec ideo tamen ab huiuscemodi culpa penitus alienus est qui, licet praepositus non sit, in eis tamen quibus vitae huius necessitate coniungitur, multa monenda vel arguenda novit et negligit: devitans eorum offensiones propter illa quibus in hac vita non indebite utitur, sed plusquam debuit delectatur
Chrysostomus in Matth
Considerandum autem, quod quandoque dominus eum qui contristavit, ad eum qui contristatus est ducit, sicut cum dicit: si recordatus fueris quod frater tuus habet aliquid adversum te, vade reconciliari fratri tuo. Quandoque autem eum qui iniusta passus est, iubet dimittere proximo; sicut ibi: dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Hic autem alium excogitat modum: eum enim qui contristatus est, ducit ad eum qui contristavit; et ideo dicit si peccaverit in te frater tuus: quia enim ille qui iniusta fecit, non facile veniret ad excusationem, verecundatus, hunc qui passus est ad illum trahit; et non simpliciter, sed ut corrigat quod factum est; unde dicit vade et corripe eum
Rabanus Maurus
Non passim iubet peccanti dimittere, sed audienti, idest obedienti et poenitentiam agenti: ne vel difficilis sit venia, vel remissa indulgentia
Chrysostomus in Matth
Non autem dicit: accusa, neque: increpa, neque: vindictas expete; sed argue, idest, rememora sibi peccatum, dic ei quae ab eo passus es. Ipse enim ira et verecundia detinetur, ebrius factus quasi gravi somno. Unde oportet te, qui sanus es, ad illum qui aegrotat abire
Hieronymus
Sciendum tamen, quod si peccaverit in vos frater vester, et in qualibet causa vos laeserit, dimittendi habetis potestatem, immo necessitatem: quia praecipitur ut debitoribus nostris debita dimittamus: propter quod et hic dicitur si peccaverit in te frater tuus. Si autem in Deum quis peccaverit, non est nostri arbitrii. Nos e contrario, in Dei iniuria benigni sumus, in nostris contumeliis exercemus odia
Chrysostomus in Matth
Ideo autem praecipit arguere ei qui passus est iniuriam, et non alii; quia ille qui fecit iniuriam, ab eo mansuetius sustinet; et maxime cum solus eum corripiat. Cum enim qui vindictam expetere debebat, hic salutis videtur diligentiam habere, maxime hoc eum potest propitium facere
Augustinus de Verb. Dom
Quando ergo in nos aliquis peccat, habeamus magnam curam, non pro nobis, nam gloriosum est iniuriam oblivisci; sed obliviscere iniuriam tuam, non vulnus fratris tui: ergo corripe inter te et ipsum solum, studens correctionis, parcens pudori. Forte enim prae verecundia incipit defendere peccatum suum et quem vis facere correctiorem, facis peiorem
Hieronymus
Corripiendus est enim seorsum frater, ne si semel pudorem atque verecundiam amiserit, permaneat in peccato
Augustinus de Verb. Dom
Apostolus autem dicit: peccantem coram omnibus argue, ut et ceteri timorem habeant. Aliquando ergo scias corripiendum esse fratrem inter te et fratrem solum, aliquando autem coram omnibus. Quid autem ante facere debeamus, intendite et videte. Si peccaverit, inquit, in te frater tuus, corripe eum inter te et ipsum solum. Quare? Quia in te peccavit? Quid est: in te peccavit? Tu scis quia peccavit: quia enim secretum fuit quando in te peccavit, secretum quaere cum corrigis quae peccavit. Nam si solus nosti quia peccavit in te, et eum vis coram omnibus arguere, non es corrector, sed proditor. Peccavit ergo in te frater tuus; sed si tu solus nosti, tunc vere in te solum peccavit: nam si multis audientibus tibi fecit iniuriam, et in illos peccavit, quos testes suae iniquitatis effecit. Ergo ipsa corripienda sunt coram omnibus, quae peccantur coram omnibus: ipsa corripienda sunt secretius quae peccantur secretius. Distribuite tempora, et concordate Scripturas. Quare autem proximum corrigis? Quia tu doles quod peccaverit in te? Absit. Si autem amore tui id facis, nihil facis; si amore illius facis, optime facis. Denique in ipsis verbis attende cuius amore id facere debeas: utrum tui, an illius: sequitur enim si te audierit, lucratus eris fratrem tuum. Ergo propter illum fac, ut lucreris illum. Agnosce, quia in hominem peccando periisti: nam si non perieras, quomodo te lucratus est? Nemo ergo contemnat quando peccat in fratrem
Chrysostomus in Matth
In quo etiam demonstratur quod inimicitia damnum est commune; et propter hoc non dixit quod ille lucratus est seipsum, sed quod tu lucratus es eum: ex quo ostendit quoniam et tu et ille damnum passi eratis ex discordia
Hieronymus
Per salutem enim alterius nobis quoque acquiritur salus
Chrysostomus in Matth
Quid autem facere debeas si non persuadeatur, subditur si autem te non audierit, adhibe tecum unum vel duos. Quanto enim inverecundior fuerit et pertinacior, tanto magis nos ad medicinam studere oportet, non ad iram et odium. Etenim medicus cum viderit morbum non remitti, non desistit, sed tunc magis praeparatur ad curandum. Vide qualiter non vindictae gratia haec correptio fit, sed emendationis: et propter hoc non confestim iubet duos accipere, sed quando ipse corrigi non voluerit; neque tunc ad eum mittit multitudinem, sed unum vel duos; et ad hoc legis testimonium inducit, dicens ut in ore duorum testium vel trium stet omne verbum; quasi dicat: habes iam testimonium quia totum fecisti quod tuum erat
Hieronymus
Vel intelligendum est hoc modo: si te audire noluerit, adhibeatur unus frater tantum: quod si nec illum audierit, adhibeatur et tertius: vel corrigendi studio, ut scilicet vel admonitione aut pudore corrigatur; vel conveniendi sub testibus
Glossa
Vel si dixerit, non esse peccatum, ut probent illud esse peccatum
Hieronymus
Porro si nec illos audire voluerit, tunc multis dicendum est, ut detestationi eum habeant; ut qui non potuit pudore salvari, salvetur opprobriis: unde sequitur quod si non audierit eos, dic Ecclesiae
Chrysostomus in Matth
Idest his qui Ecclesiae praesident
Glossa
Vel dic toti Ecclesiae, ut maiorem erubescentiam patiatur. Post haec omnia sequitur excommunicatio, quae fieri debet per os Ecclesiae, idest per sacerdotem; quo excommunicante, tota Ecclesia cum eo operatur: unde sequitur si autem Ecclesiam non audierit, sit tibi sicut ethnicus et publicanus
Augustinus de Verb. Dom
Idest, noli illum iam deputare in numero fratrum tuorum; nec sic tamen salus eius negligenda est: nam et ipsos ethnicos, idest gentiles et Paganos, in numero quidem fratrum non deputamus, sed tamen eorum salutem semper inquirimus
Chrysostomus in Matth
Nihil tamen tale praecipit dominus observandum in his qui extra Ecclesiam sunt, quale praecipit hic de fratribus corripiendis. Sed de exterioribus dicit: si quis percusserit te in una maxilla, praebe ei et aliam; quod et Paulus dicit: quid mihi est de his qui foris sunt, iudicare? Fratres autem et arguere et avertere iubet
Hieronymus
Quod autem dicit sicut ethnicus et publicanus, ostenditur maioris esse detestationis qui sub nomine fidelis agit opera infidelium, quam hi qui aperte gentiles sunt. Publicani enim vocantur qui saeculi sectantur lucra, et exigunt vectigalia per negotiationes et fraudes, ac furta scelerata atque periuria
Origenes in Matth
Videamus autem ne forte sententia haec, non de quocumque peccato posita sit: quid enim si aliquis peccaverit aliquod peccatorum quae sunt ad mortem: puta masculorum concubitor factus, adulter, homicida, aut mollis: numquid talem rationis est arguere solum ad solum? Et, si audierit, statim eum dicere lucrifactum: et non prius expulerit eum de Ecclesia, nisi postquam coram testibus argutus, et ab Ecclesia, perstiterit in actu priori? Alius autem respiciens ad immensam misericordiam Christi, dicet quoniam cum verba Christi nullam faciant differentiam peccatorum, contra Christi misericordiam faciunt qui haec ad minima tantum peccata pertinere distinguunt. Alius contra, caute ipsa verba considerans, non de omni peccato haec dicta defendet: quoniam qui grandia illa peccata facit, non est frater, sed nominatur frater; cum quo, secundum apostolum, non oportet nec cibum sumere. Sicut autem negligentibus peccandi occasionem dant qui ad omne peccatum hoc pertinere exponunt, sic e contra qui docet in minimis et non mortiferis peccatis peccantem post argutionem testium vel Ecclesiae, fieri oportere sicut ethnicum et publicanum, aliquid crudelitatis videtur inducere. Utrum enim omnino pereat, pronuntiare non possumus. Primum, quia qui ter argutus non obedivit, potest in quarto obedire; deinde, quia aliquando non secundum opera hominis redditur ei, sed amplius quam peccavit, quod expedit in hoc mundo; demum quia non dixit solum sit sicut ethnicus et publicanus; sed sit tibi. Qui ergo in peccato levi correctus ter, non se emendat, nos quidem debemus eum habere sicut ethnicum et publicanum, abstinentes ab eo, ut confundatur. An autem etiam a Deo quasi publicanus et ethnicus iudicetur, non est nostrum pronuntiare, sed est in iudicio Dei
18:18
St Jerome † AD 420
Because He had said, If he will not hear the Church, let him be to thee as a heathen, and a publican, whereupon the brother so contemned might answer, or think within himself, If you despise me, I also will despise you; if you condemn me, you shall be condemned by my sentence. He therefore confers powers upon the Apostles, that they may be assured that when any are condemned after this manner, the sentence of man is ratified by the sentence of God. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose upon the earth shall be loosed in heaven.
Origen † AD 253
He said not in the heavens (in cœlis), as when He spoke to Peter, but in heaven (in cœlo), for they are not yet attained to the like perfection with Peter.
St Hilary † AD 367
To hold out a great and terrible fear, by which all men should be reached in this present life, He pronounces that the judgment of the Apostles should be ratified, so that whosoever they bound on earth, i. e. left entangled in the noose of sin, and whosoever they loosed, i. e. accorded the pardon of God’s mercy to their salvation, that these should be bound and loosed in heaven.
St John Chrysostom † AD 407
And be it noted, that He said not to the Primate1 of the Church, Bind such a man; but, If ye shall bind him, the bonds shall be indissoluble; leaving the other to his discretion. And see how He has set the incorrigible person under the yoke of a twofold necessity; to wit, the punishment that is here, namely, the casting forth out of the Church, when He said, Let him be to thee as a heathen; and the future punishment, saying, that he shall be bound in heaven; thus by the weight of his penalties lessening his brother’s wrath against him.
St Augustine † AD 430 ubi sup.
Otherwise; When you begin to hold your brother as a publican you bind him on earth, but take heed that you bind him with just cause; for an unjust cause breaks rightful bonds. But when you have corrected him, and agreed with him, you have loosed him upon earth, and when you have loosed him upon earth, he shall be loosed also in heaven. You confer a great boon not on yourself, but on him, as he had done the hurt not to you but to himself.
The Gloss ap. Anselm.
But He holds out a ratification not only of sentences of excommunication, but of every petition which is offered by men holding together in the unity of the Church; for He adds, Again I say unto you, that if two of you shall agree upon earth, whether in admitting a penitent, or casting out a forward person, touching any thing which they shall ask, any thing, that is, that is not against the unity of the Church, it shall be done for them by my Father which is in heaven. By saying, which is in heaven, He points Him out as above all, and therefore able to fulfil all that shall be asked of Him. Or, He is in the heavens, that is, with saints, proof enough that whatever worthy thing they shall ask shall be done unto them, because they have with them Him of whom they ask. For this cause is the sentence of those that agree together ratified, because God dwells in them, For where two or three are gathered together in my name, there am I in the midst of them.
St John Chrysostom † AD 407
Or, because He had said, It shall be done unto them by My Father; therefore, to shew that He is the Giver together with His Father, He adds this, where two or three, &c.
Origen † AD 253
And He said not, I will be, but I am in the midst of them; because straightway, as soon as they have agreed together, Christ is found among them.
St Hilary † AD 367
For He who is peace and charity, will set His place and habitation in good and peaceable dispositions.
St Jerome † AD 420
Or otherwise; All His foregoing discourse had invited us to union; now to make us embrace peace more anxiously, He holds out a reward, promising to be in the midst of two or three.
St John Chrysostom † AD 407
Yet He said not barely, Where they are gathered together, but added, in my name, as much as to say, If any man look upon Me as the chief motive of his love to his neighbour, I will be with him, though he is virtue be shewn towards other men. How is it then that those who thus agree together do not obtain what they ask for? First, because they ask things not expedient, and because they do not bring on their parts that which they ought to contribute; wherefore He says, If two of you, that is, who shew an evangelic conversation. Thirdly, because they pray seeking vengeance against those who have grieved them. And fourthly, because they seek mercy for sinners who have not repented.
Origen † AD 253
And this also is the reason why our prayers are not granted, because we do not agree together in all things upon earth, neither in doctrine, nor in conversation. For as in music, unless the voices are in time there is no pleasure to the hearer, so in the Church, unless they are united God is not. pleased therein, nor does He hear their words.
St Jerome † AD 420 vid. Origen. in loc.
We may also understand this spiritually; where our spirit, soul, and body are in agreement, and have not within them conflicting wills, they shall obtain from My Father every thing they shall ask; for none can doubt that that demand is good, where the body wills the same thing as the spirit.
Origen † AD 253
Or, In whatever the two testaments are in agreement, for this every prayer is found acceptable to God.
The Latin text
Hieronymus
Quia dixerat: si Ecclesiam non audierit, sit tibi sicut ethnicus et publicanus; et poterit contempti fratris haec esse responsio, vel tacita cogitatio: si me despicis, et ego te despicio; si me condemnas, et tu mea sententia condemnaberis; potestatem tribuit apostolis ut sciant qui talibus condemnantur, humanam sententiam divina sententia corroborari: unde dicitur amen dico vobis: quaecumque alligaveritis super terram, erunt ligata et in caelo; et quaecumque solveritis super terram, erunt soluta et in caelo
Origenes in Matth
Non dixit: in caelis, sicut Petro, sed in caelo, uno: quia non sunt tantae perfectionis sicut Petrus
Hilarius in Matth
Per hoc tamen ad terrorem maximi metus, quo ad praesens omnes continentur, immobile severitatis apostolicae iudicium demonstravit, ut quos in terris alligaverint, idest peccatorum nodis innexos reliquerint, et quos solverint, concessionem scilicet veniae acceperint in salutem, hi in caelis ligati sint vel soluti
Chrysostomus in Matth
Et notandum, quod non dixit primati Ecclesiae: liga talem; sed: si ligaveritis, indissolubilia erunt ligamina; quasi hoc eius iudicio dimittens. Vide autem qualiter incorrigibilem duplicibus colligavit necessitatibus: scilicet et poena quae est hic, scilicet proiectione ab Ecclesia, quam supra posuit, dicens: sit tibi sicut ethnicus; et supplicio futuro, quod est ligatum esse in caelo: ut multitudine iudiciorum dissolvat fratris iram
Augustinus de Verb. Dom
Vel aliter. Coepisti habere fratrem tuum tamquam publicanum, ligans eum in terra: sed ut iuste alliges, vide: nam iniusta vincula disrumpit iustitia. Cum autem correxeris, et concordaveris cum fratre tuo, solvisti illum in terra: cum solveris in terra, solutus erit in caelo. Multum praestas non tibi sed illi, quia multum nocuit non tibi sed sibi
Glossa
Non solum autem de excommunicatione, sed etiam de omni petitione quae fit a consentientibus in unitate Ecclesiae, dat confirmationem, cum subdit iterum dico vobis, quia si duo ex vobis consenserint super terram, vel poenitentem recipiendo, vel superbum abiciendo, de omni re quam petierint, quae non est contraria Ecclesiae unitati, fiet illis a patre meo qui in caelis est. Per hoc autem quod dicit qui in caelis est, eum super omnia esse ostendit, et per hoc complere eum posse quod petitur. Vel in caelis est, idest in sanctis; quod valet ad probandum, quod fiet illis quicquid petierint quod dignum sit, quia illum apud se habent a quo petunt. Unde rata est sententia consentientium, quia Deus cum eis habitat; et ideo sequitur ubi enim sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum
Chrysostomus in Matth
Vel quia dixerat fiet illis a patre meo, ut ostendat se etiam esse datorem simul cum patre, subdit ubi sunt enim duo vel tres
Origenes in Matth
Non autem dixit in medio eorum ero, sed sum: mox enim ut aliqui consenserint, Christus invenitur in eis
Hilarius
Ipse enim qui pax atque caritas est, sedem atque habitationem in bonis atque pacificis voluntatibus collocabit
Hieronymus
Vel aliter. Omnis superior sermo ad concordiam nos provocaverat; igitur et praemium pollicetur, ut sollicitius festinemus ad pacem, cum se dicat inter duos vel tres medium fore
Chrysostomus in Matth
Non autem dixit simpliciter ubi congregati fuerint; sed addit in nomine meo; quasi dicat: si quis me principalem causam amicitiae ad proximum habuerit, cum eo ero, si et in aliis virtuosus erit. Quomodo ergo non ibi consentientes consequuntur id quod petunt? Primo quidem, quia non expedientia petunt. Secundo, quia indigni sunt qui petunt, et ea quae sunt a seipsis non inferunt: unde dicit si duo ex vobis, qui evangelicam ostenditis conversationem. Tertio, quia adversus eos qui contristaverunt orant vindictam quaerentes. Quarto, quia petunt misericordiam peccantibus qui non poenituerunt
Origenes
Et ista est etiam causa propter quam non exaudimur orantes, quia non consentimus nobis per omnia super terram, neque dogmate neque conversatione. Sicut enim in musicis, nisi fuerit convenientia vocum, non delectat audientem, sic in Ecclesia, nisi consensum habuerit, non delectatur Deus in ea, nec audit voces eorum
Hieronymus
Possumus autem et hoc spiritualiter intelligere, quod ubi spiritus et anima corpusque consenserint, et non intra se bellum diversarum habuerint voluntatum, de omni re quam petierint, impetrent a patre: nulli enim dubium est quin bonarum rerum postulatio sit, ubi corpus vult habere ea quae spiritus
Origenes
Vel in quo duo testamenta consentiunt sibi, eius invenitur oratio de omni re acceptabilis Deo
18:21
St Jerome † AD 420
The Lord had said above, See that ye despise not one of these little ones, and had added, If thy brother sin against thee, &c. making also a promise, If two of you, & c. by which the Apostle Peter was led to ask, Lord, how oft shall my brother sin against me, and I forgive him? And to his question he adds an opinion, Until seven times?
St John Chrysostom † AD 407 Hom. lxi.
Peter thought that he had made a large allowance; but what answers Christ the Lover of men? it follows, Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven.
St Augustine † AD 430 Serm. 83. 3.
I am bold to say, that if he shall sin seventy-eight times, thou shouldest forgive him; yea, and if a hundred; and how oft soever he sin against thee, forgive him. For if Christ found a thousand sins, yet forgave them all, do not you withdraw your forgiveness. For the Apostle says, Forgiving one another, if any man hath a quarrel against any, even as God in Christ forgave you. (Col. 3:13.)
St John Chrysostom † AD 407
When He says, Until seventy times seven, He does not limit a definite number within which forgiveness must be kept; but He signifies thereby something endless and ever enduring.
St Augustine † AD 430 ubi sup.
Yet not without reason did the Lord say, Seventy times seven; for the Law is set forth in ten precepts; and the Law is signified by the number ten, sin by eleven, because it is passing the denary line. Seven is used to be put for a whole, because time goes round in seven days. Take eleven seven times, and you have seventy. He would therefore have all trespasses forgiven, for this is what He signifies by the number seventy-seven.
Origen † AD 253
Or, because the number six seems to denote toil and labour, and the number seven repose, He says that forgiveness should be given to all brethren who live in this world, and sin in the things of this world. But if any commit transgressions beyond these things, he shall then have no further forgiveness.
St Jerome † AD 420
Or understand it of four hundred and ninety times, that He bids us forgive our brother so oft.
Rabanus Maurus † AD 856
It is one thing to give pardon to a brother when he seeks it, that he may live with us in social charity, as Joseph to his brethren; and another to a hostile foe, that we may wish him good, and if we can do him good, as David mourning for Saul.
The Latin text
Hieronymus
Supra dixerat dominus: videte ne contemnatis unum de pusillis istis: et adiecerat: si peccaverit in te frater tuus, etc.; et praemium repromiserat, dicens: si duo ex vobis, etc., unde provocatus apostolus Petrus interrogat; et hoc est quod dicitur tunc accedens ad eum Petrus, dixit: domine, quoties peccaverit in me frater meus, et dimittam ei? Et cum interrogatione profert sententiam, dicens usque septies?
Chrysostomus in Matth
Putavit quidem Petrus aliquid se magnum dicere. Sed quid amator hominum Christus responderit, subditur dicit illi Iesus: non tibi dico usque septies; sed usque septuagies septies
Augustinus de Verb. Dom
Audeo dicere: et si septuagies octies peccaverit, ignoscas; et si centies; et omnino quoties peccaverit, ignosce. Si enim Christus millia peccatorum invenit, et tamen omnia donavit, noli subducere misericordiam. Ait enim apostolus: donantes vobismetipsis, si quis adversus aliquem habet querelam, sicut et Deus in Christo donavit nobis
Chrysostomus in Matth
Cum ergo dicit usque septuagies septies, non numerum determinatum ponit, ut numero concludat remissionem; sed quod continue et semper est significavit
Augustinus de Verb. Dom
Non tamen sine causa dominus septuagies septies dixit: nam lex decem praeceptis commendatur: lex enim per decem, peccatum per undecim significatur, quia transgressio denarii est. Septem autem solet pro toto computari, quia septem diebus volvitur tempus. Duc autem septies undecim, fiunt septuagies septies. Omnia ergo peccata dimitti voluit, quia ea septuagesimo septimo numero praesignavit
Origenes in Matth
Vel quia numerus sex videtur esse operis et laboris, septimus autem repausationis, dicit remissionem fieri oportere fratribus in hoc mundo degentibus, et secundum res huius mundi peccantibus. Si autem aliquis ultra ea peccata peccaverit, iam non habebit remissionem
Hieronymus
Vel intelligendum est septuagies septies, idest quadringentis nonaginta vicibus: ut toties peccanti fratri dimitteret quoties ille peccare posset
Rabanus Maurus
Aliter tamen datur venia petenti fratri: ut nobis scilicet socia caritate communicet, sicut Ioseph fratribus; aliter inimico persequenti, ut bonum ei velimus, et si licet, faciamus, ut David lugens Saul
18:23
St John Chrysostom † AD 407
That none should think that the Lord had enjoined something great and burdensome in saying that we must forgive till seventy times seven, He adds a parable.
St Jerome † AD 420
For it is customary with the Syrians, especially they of Palestine, to add a parable to what they speak; that what their hearers might not retain simply, and in itself, the instance and similitude may be the means of retaining.
Origen † AD 253
The Son of God, as He is wisdom, righteousness, and truth (vid. 1 Cor. 1:30.), so is He a kingdom; not indeed any of those which are beneath, but all those which are above, reigning over those in whose senses reigns justice and the other virtues; these are made of heaven because they bear the image of the heavenly. This kingdom of heaven then, i. e. the Son of God, when He was made in the likeness of sinful flesh, was then like to a king, in uniting man to himself.
Remigius † AD 908
Or, by the kingdom of heaven is reasonably understood the holy Church, in which the Lord works what He speaks of in this parable. By the man is sometimes represented the Father, as in that, The kingdom of heaven is like to a king, who made a marriage for his son; and sometimes the Son; but here we may take it for both, the Father and the Son, who are one God. God is called a King, inasmuch as He created and governs all things.
Origen † AD 253
The servants, in these parables, are only they who are employed in dispensing the word, and to whom this business is committed.
Remigius † AD 908
Or, by the servants of this King are signified all mankind whom He has created for His own praise, and to whom He gave the law of nature; He takes account with them, when He would look into each man’s manners, life, and deeds, that He may render to each according to that He has done; as it follows, And when He had begun to reckon, one was brought unto Him which owed Him ten, thousand talents.
Origen † AD 253
The King takes account of our, whole life then, when we must all be presented before the judgment-seat of Christ. (2 Cor. 5:10.) We mean not this so as that any should think that the business itself must needs require a long time. For God, when He will scrutinize the minds of all, will by some undescribable power cause every thing that every man has done to pass speedily before the mind of each. He says, And when he began to take account, because the beginning of the judgment is that it begin from the house of God. (1 Pet. 4:17.) At His beginning to take account there is brought unto Him one who owes Him many talents; one, that is, who had wrought great evils; one on whom much had been enjoined, and had yet brought no gain; who perhaps had destroyed as many men as he owed talents; one who was therefore become a debtor of many talents, because he had followed the woman sitting upon a talent of lead, whose name is Iniquity. (Zech. 5:7.)
St Jerome † AD 420
I know that some interpret the man who owed the ten thousand talents to be the devil, and by his wife and children who were to be sold when he persevered in his wickedness, understand foolishness, and hurtful thoughts. For as wisdom is called the wife of the righteous man, so the wife of the unrighteous and the sinner is called foolishness. But how the Lord remits to the devil ten thousand talents, and how he would not remit ten denarii to us his fellow-servants, of this there is no ecclesiastical interpretation, nor is it to be admitted by thoughtful men.
St Augustine † AD 430 Serm. 83, 6.
Therefore let us say, that because the Law is set forth in ten precepts, the ten thousand talents which he owed denote all sins which can be done under the Law.
Remigius † AD 908
Man who sinned of his own will and choice, has no power to rise again by his own endeavour, and has not wherewith to pay, because he finds nothing in himself by which he may loose himself from his sins; whence it follows, And when he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The fool’s wife is folly, and the pleasure or lust of the flesh.
St Augustine † AD 430 Quæst. Ev. i. 25.
This signifies that the transgressor of the decalogue deserves punishment for his lusts and evil deeds; and that is his price; for the price for which they sell is the punishment of him that is damned.
St John Chrysostom † AD 407
This command issued not of cruelty, but of unspeakable tenderness. For he seeks by these terrors to bring him to plead that he be not sold, which fell out, as he shews when he adds, The servant therefore fell down and besought him, saying, Have patience with me, and I will pay thee all.
Remigius † AD 908
That he says, falling down, shews how the sinner humbled himself, and offered amends. Have patience with me, expresses the sinner’s prayer, begging respite, and space to correct his error. Abundant is the bounty of God, and His clemency to sinners converted, seeing He is ever ready to forgive sins by baptism or penitence, as it follows, But the lord of that servant had mercy upon him, and loosed him, and forgave him the debt.
St John Chrysostom † AD 407
See the exuberance of heavenly love! The servant asked only a brief respite, but he gives him more than he had asked, a full remittance and cancelling of the whole debt. He was minded to have forgiven him from the very first, but he would not have it to be of his own mere motion, but also of the other’s suit, that he might not depart without a gift. But he did not remit the debt till he had taken account, because he would have him know how great debts he set him free of, that by this he should at the least be made more merciful to his fellow servants. And indeed as far as what has gone he was worthy to be accepted; for he made confession, and promised that he would pay the debt, and fell down and begged, and confessed the greatness of his debt. But his after deeds were unworthy of the former, for it follows, But the same servant went out, and found one of his fellow-servants which owed him a hundred denarii.
St Augustine † AD 430 Serm. 83. 6.
That He says he owed him a hundred denarii is taken from the same number, ten, the number of the Law. For a hundred times a hundred are ten thousand, and ten times ten are a hundred; and those ten thousand talents and these hundred denarii are still keeping to the number of the Law; in both of them you find sins. Both are debtors, both are suitors for remission; so every man is himself a debtor to God, and has his brother his debtor.
St John Chrysostom † AD 407
But there is as great difference between sins committed against men, and sins committed against God, as between ten thousand talents and a hundred denarii; yea rather there is still greater difference. This appears from the difference of the persons, and from the fewness of the offenders. For when we are seen of man we withhold and are loath to sin, but we cease not daily though God see us, but act and speak all things fearlessly. Not by this only are our sins against God shewn to be more heinous, but also by reason of the benefits which we have received from Him; He gave us being, and has done all things in our behalf, has breathed into us a rational soul, has sent His Son, has opened heaven to us, and made us His sons. If then we should every day die for Him, could we make Him any worthy return? By no means; it should rather redound again to our advantage. But, on the contrary, we offend against His laws.
Remigius † AD 908
So by him who owed ten thousand talents are represented those that commit the greater crimes; by the debtor of a hundred denarii those who commit the lesser.
St Jerome † AD 420
That this may be made plainer, let us speak it in instances. If any one of you shall have committed an adultery, a homicide, or a sacrilege, these greater sins of ton thousand talents shall be remitted when you beg for it, if you also shall remit lesser offences to those that trespass against you.
St Augustine † AD 430 ubi sup.
But this unworthy, unjust servant would not render that which had been rendered to him, for it follows, And he laid hands on him, and held him by the throat, saying, Pay me that thou, owest.
Remigius † AD 908
That is, he pressed him hardly, that he might exact vengeance from him.
Origen † AD 253
He therefore, as I suppose, took him by the throat, because he had come forth from the king; for he would not have so handled his fellow servant, if he had not gone forth from the king.
St John Chrysostom † AD 407
By saying, as he went out, He shews that it was not after long time, but immediately, while the favour he had received still sounded in his ears, he abused to wickedness the liberty his lord had accorded him. What the other did is added, And his fellow-servant fell down, and besought him, saying, Have patience with me, and I will pay thee all,
Origen † AD 253
Observe the exactness of Scripture; the servant who owed many talents fell down, and worshipped the king; he who owed the hundred denarii falling down, did not worship, but besought his fellow servant, saying, Have patience. But the ungrateful servant did not even respect the very words which had saved himself, for it follows, but he would not.
St Augustine † AD 430 Quæst. Ev. i. 25.
That is, he nourished such thoughts towards him that he sought his punishment. But he went his way.
Remigius † AD 908
That is, his wrath was the rather inflamed, to exact vengeance of him; And he cast him into prison, until he should pay the debt; that is, he seized his brother, and exacted vengeance of him.
St John Chrysostom † AD 407
Observe the Lord’s tenderness, and the servant’s cruelty; the one for ten thousand talents, the other for ten denarii; the one a suitor to his fellow, the other to his lord; the one obtained entire remission, the other sought only respite, but he got it not. They who owed nought grieved with him; his fellow-servants, seeing what was done, were very sorry.
St Augustine † AD 430 Quæst. Ev. i. 25.
By the fellow-servants is understood the Church, which binds one and looses another.
Remigius † AD 908
Or perhaps they represent the Angels, or the preachers of the holy Church, or any of the faithful, who when they see a brother whose sins are forgiven refusing to forgive his fellow-servant, they are sorrowful over his perdition. And they came, and told their lord, what was done. They came not in body, but in spirit. To tell their Lord, is to shew the woe and sorrow of the heart in their carriage. It follows, Then his lord called him. He called him by the sentence of death, and bade him pass out of this world, and said unto him, Thou wicked servant, I forgave thee all that debt, because thou prayedst me.
St John Chrysostom † AD 407
When he owed him ten thousand talents, he did not call him wicked, nor did he at all chide him, but had mercy on him; but now when he had been ungenerous to his fellow-servant, then he says to him, Thou wicked servant; and this is what is said, Oughtest thou not to have had mercy upon thy fellow-servant.
Remigius † AD 908
And it is to be known, that we read no answer made by that servant to his lord; by which it is shewn us, that in the day of judgment, and altogether after this life, all excusing of ourselves shall be out off,
St John Chrysostom † AD 407
Because kindness had not mended him, it remains that he be corrected by punishment; whence it follows, And the lord of that servant was angry, and delivered him to the torturers until he should pay the whole debt. He said not merely, Delivered him, but was angry, this he had not said before; when his Lord commanded that he should be sold; for that was not in wrath, but in love, for his correction; now this is a sentence of penalty and punishment,
Remigius † AD 908
For God is said then to be wroth, when he takes vengeance on sinners. Torturers are intended for the dæmons, who are always ready to take up lost souls, and torture them in the pangs of eternal punishment. Will any who is once sunk into everlasting condemnation ever come to find season of repentance, and a way to escape? Never; that until is put for infinity; and the meaning is, He shall be ever paying, and shall never quit the debt, but shall be ever under punishment,
St John Chrysostom † AD 407
By this is shewn that his punishment shall be increasing and eternal, and that he shall never pay. And however irrevocable are the graces and callings of God, yet wickedness has that force, that it seems to break even this law.
St Augustine † AD 430 Serm. 83, 7.
or God says, Forgive, and ye shall be forgiven; (Luke 6:37.) I have first forgiven, forgive you then after Me; for if you forgive not, I will call you back, and will require again all that I had remitted to you. For Christ neither deceives nor is deceived; and He adds here, Thus will my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses. It is better that you should cry out with your mouth, and forgive in your heart, than that you should speak smoothly, and be unrelenting in your heart For the Lord adds, From your hearts, to the end that though, out of affection you put him to discipline, yet gentleness should not depart out of your heart. What is more beneficial than the knife of the surgeon? He is rough with the sore that the man may be healed; should he be tender with the sore, the man were lost.
St Jerome † AD 420
Also this, from your hearts, is added to take away all feigned reconciliations. Therefore the Lord’s command to Peter under this similitude of the king and his servant who owed him ten thousand talents, and was forgiven by his lord upon his entreaty, is, that he also should forgive his fellow-servants their lesser trespasses.
Origen † AD 253
He seeks to instruct us, that we should be ready to shew clemency to those who have done us harm, especially if they offer amends, and plead to have forgiveness.
Rabanus Maurus † AD 856
Allegorically; The servant here who owed the ten thousand talents, is the Jewish people bound to the Ten Commandments in the Law. These the Lord oft forgave their trespasses, when being in difficulties they besought His mercy; but when they were set free, they exacted the utmost with great severity from all their debtors; and of the gentile people which they hated, they required circumcision and the ceremonies of the Law; yea, the Prophets and Apostles they barbarously put to death. For all this the Lord gave them over into the hands of the Romans as to evil spirits, who should punish them with eternal tortures.
The Latin text
Chrysostomus in Matth
Ne aliquis existimaret magnum quid et grave dominum iniunxisse, cum dicit dimittendum usque septuagies septies, adiecit parabolam
Hieronymus
Familiare enim est Syris, et maxime Palaestinis, ad omnem sermonem suum parabolam iungere: ut quod per simplex praeceptum ab auditoribus teneri non potest, per similitudinem exemploque teneatur: unde dicitur ideo assimilatum est regnum caelorum homini regi, qui voluit rationem ponere cum servis suis
Origenes in Matth
Filius Dei, sicut est sapientia, iustitia et veritas, ita ipse est regnum; non autem alicuius eorum quae sunt deorsum, sed omnium quae sunt sursum: in quorum sensibus iustitia et ceterae virtutes regnant; qui facti sunt caeli per hoc quod portant caelestis imaginem. Hoc ergo regnum caelorum, idest filius Dei quando factus est in similitudinem carnis peccati, tunc similis factus est homini regi, uniens hominem sibi
Remigius
Vel regnum caelorum congrue sancta Ecclesia intelligitur, in qua dominus operatur hoc quod in ista parabola loquitur. Nomine autem hominis aliquando designatur pater, sicut ibi: simile est regnum caelorum homini regi, qui fecit nuptias filio suo; aliquando vero designatur filius: hic autem utrumque intelligi potest, et pater et filius qui sunt unus Deus. Deus autem rex dicitur, cuncta quae creavit regendo et gubernando
Origenes
Servi autem hi soli sunt, quantum ad istas parabolas, qui dispensatores verbi habentur, et quibus hoc est commissum, ut negotientur
Remigius
Vel per servos huius hominis regis designantur omnes homines, quos ad laudandum se creavit, quibusque legem naturae dedit; cum quibus rationem ponit, quando vitam et mores et actus singulorum discutit, ut unicuique secundum quod gessit tribuat; unde sequitur et cum coepisset rationem ponere, oblatus est ei unus qui debebat decem millia talenta
Origenes
Omnis autem vitae nostrae ratio ponenda est a rege, quando omnes nos praesentari oportuerit ante tribunal Christi. Nec hoc dicimus ut suspicio sit ne forte res ipsa necessarium habeat longum tempus. Volens enim Deus ventilare omnium mentes, cito omnia ab omnibus omni tempore gesta, singulis quibuscumque faciet in mentem venire, ineffabili quadam virtute. Dicit autem et cum coepisset rationem ponere, quia initium iudicii est ut incipiat a domo Dei. In principio ergo ponendae rationis oblatus est debitor talentorum multorum, qui scilicet multa fecerat damna, et magna ei erant iniuncta, et nullum attulit lucrum: qui forsitan tot talenta perdidit quantos perdidit homines; et ideo talentorum multorum est factus debitor, quoniam secutus est mulierem super talentum plumbi sedentem, cuius nomen iniquitas
Hieronymus
Scio quosdam istum qui debebat decem milia talenta, Diabolum interpretari, cuius uxorem et filios venumdandos, perseverante illo in malitia, insipientiam et malas cogitationes intelligi volunt. Sicut enim uxor iusti dicitur sapientia, sic uxor iniusti et peccatoris appellatur stultitia. Sed quomodo ei dimittat dominus decem milia talenta, et ille nobis conservis suis decem denarios non dimiserit, nec ecclesiasticae interpretationis est, nec a prudentibus viris recipienda
Augustinus de Verb. Dom
Ideo dicendum est quod, quia lex in decem praeceptis commendatur, ille debebat decem millia talentorum: per quod omnia peccata significat, quae secundum legem fiunt
Remigius
Homo autem sua voluntate et sponte peccans, suo conatu nullo modo surgere valet: et non habet unde reddat, quia nihil in se invenit per quod se a peccatis solvat: unde sequitur cum autem non haberet unde redderet, iussit eum dominus venumdari, et uxorem eius et filios et omnia quae habebat, et reddi. Uxor quidem stulti est stultitia, et carnis voluptas seu cupiditas
Augustinus de quaest. Evang
Per hoc ergo significatur, transgressorem Decalogi pro cupiditate et pravis operibus tamquam uxore et filiis, poenas solvere debuisse; quod est pretium eius: pretium enim venditi est supplicium damnati
Chrysostomus in Matth
Hoc autem non ex crudelitate iussit, sed ex ineffabili affectione. Vult enim eum terrere per has minas, ut supplicet, et non vendatur; quod et factum ostenditur, cum subditur procidens autem servus ille rogabat eum, dicens: patientiam habe in me, et omnia reddam tibi
Remigius
His autem verbis humiliatio et satisfactio peccatoris demonstratur dum dicitur procidens. In hoc vero quod dicit patientiam habe in me, vox exprimitur peccatoris poscentis tempus vivendi, et spatium corrigendi. Est autem larga Dei benignitas et clementia erga peccatores conservos: quoniam ipse semper paratus est per Baptismum aut poenitentiam peccata dimittere: unde sequitur misertus autem dominus servi illius, dimisit eum, et debitum dimisit ei
Chrysostomus in Matth
Vide autem divini amoris superabundantiam: petit servus solius temporis dilationem; ipse autem maius eo quod petiit dedit: dimissionem et concessionem totius mutui. Volebat autem et a principio dare; sed nolebat solum suum esse donum, sed et supplicationis illius, ut non incoronatus abscedat. Ideo autem antequam rationem poneret, debitum non dimisit, quia docere voluit a quantis debitis eum liberat, ut saltem ita ad conservos mansuetior fieret. Et quidem usque ad haec quae praemissa sunt acceptabilis fuit: etenim confessus est, et promisit se reddere debitum, et procidens rogavit, et debiti magnitudinem cognovit. Sed quae postea fecit indigna fuere prioribus: sequitur enim egressus autem servus ille invenit unum de conservis suis qui debebat ei centum denarios
Augustinus de Verb. Dom
Quod autem dicitur quod debebat ei centum denarios, ab eodem numero, scilicet decem, sumitur, qui est numerus legis: nam et centum centies fiunt decem millia, et decies deni sunt centum; et illa decem millia talentorum et illi decies deni a legitimo numero non recedunt: in quo utroque invenies peccata. Uterque est ergo debitor, uterque veniae deprecator: omnis enim homo et debitor est Dei, et debitorem habet fratrem suum
Chrysostomus in Matth
Tanta autem differentia est peccatorum quae committuntur in hominem et quae committuntur in Deum, quanta est differentia decem millium talentorum et centum denariorum; magis autem et multo plus; quod patet ex differentia personarum, et a paucitate peccantium. Homine enim vidente, et desistimus, et pigritamur peccare; Deo autem vidente secundum unumquemque diem non absistimus; sed agimus informidabiliter omnia et loquimur. Non hinc autem solum graviora apparent peccata in Deum, sed etiam e beneficio quo sumus potiti ab ipso: fecit enim nos esse, et omnia propter nos operatus est: animam rationalem nobis inspiravit, filium suum misit, caelum nobis aperuit, et nos filios suos fecit. Numquid ergo si unaquaque die moreremur pro illo retribueremus ei aliquod dignum? Nequaquam; sed hoc rursus ad utilitatem nostram pertineret. Nos autem e contrario in legibus eius offendimus
Remigius
Sic ergo per debitorem decem millium talentorum designantur illi qui maiora crimina committunt; per debitorem autem centum denariorum, qui minora committit
Hieronymus
Quod ut manifestius fiat, dicamus sub exemplo: si quis vestrum commiserit adulterium, homicidium, sacrilegium, maiora crimina decem millium talentorum roganti dimittuntur, si et ipse dimittat minora peccantibus
Augustinus de Verb. Dom
Sed ille servus ingratus, iniquus, noluit praestare quod illi indigno praestitum fuit: sequitur enim et tenens suffocabat eum, dicens: redde quod debes
Remigius
Idest acriter insistebat, ut vindictam ab eo exigeret
Origenes in Matth
Ideo, ut arbitror, suffocabat, quoniam a rege exierat: non enim suffocaret conservum suum, si non exisset a rege
Chrysostomus in Matth
Per hoc etiam quod dicitur egressus, ostenditur quod non post multum tempus, sed confestim; adhuc quasi in auribus habens beneficium, in malitiam abusus est liberatione a proprio domino sibi data. Quid igitur ille fecerit, subditur et procidens conservus eius rogabat eum, dicens: patientiam habe in me, et omnia reddam tibi
Origenes
Considera subtilitatem Scripturae: quoniam servus multorum debitor talentorum procidens adoravit regem; qui autem centum debebat denarios, procidens non adorabat, sed rogabat conservum, dicens patientiam habe
Chrysostomus in Matth
Sed neque haec verba ingratus servus reveritus est, quibus salvatus est: sequitur enim ille autem noluit
Augustinus de quaest. Evang
Idest, tenuit contra eum hunc animum, ut supplicium illi vellet. Sed abiit
Remigius
Idest, magis ira exarsit, ut ab eo vindictam exigeret. Et misit eum in carcerem donec redderet debitum; idest, apprehenso fratre, vindictam ab eo exegit
Chrysostomus in Matth
Vide domini caritatem, et servi crudelitatem: hic pro decem millibus talentis, hic autem pro centum denariis; hic conservum, hic autem dominum rogabat; et hic quidem totalem absolutionem accepit, ille autem solam dilationem petebat: nec tamen hoc dedit. Condoluerunt qui non debebant: unde sequitur videntes autem conservi eius quae fiebant, contristati sunt valde
Augustinus de quaest. Evang
Per conservos intelligitur Ecclesia, quae illum solvit, et illum ligat
Remigius
Vel conservi forte Angeli sunt intelligendi, aut praedicatores sanctae Ecclesiae; sive quicumque fideles, qui videntes aliquem fratrem remissionem peccatorum adeptum, non velle misereri conservi sui, contristantur de eius perditione. Sequitur et venerunt et narraverunt domino quae facta fuerant. Veniunt quidem non corpore, sed corde. Domino autem narrare, est dolores et contristationes cordis in suo affectu demonstrare. Sequitur tunc vocavit eum dominus suus. Vocavit quidem per sententiam mortis, et ab hoc saeculo migrare iussit; et dixit ei: serve nequam, omne debitum dimisi tibi, quoniam rogasti me
Chrysostomus in Matth
Et quando quidem decem millia talenta debebat, non vocavit eum nequam, neque est conviciatus, sed misertus; quando autem contra conservum ingratus est effectus, tunc dicitur serve nequam; et hoc est quod dicitur nonne ergo oportuit et te misereri conservi tui?
Remigius
Et sciendum, quia servus ille nullum responsum legitur domino dedisse: in quo demonstratur quod in die iudicii, et statim post hanc vitam, omne argumentum excusationis cessabit
Chrysostomus in Matth
Quia vero beneficio non est factus melior, relinquitur ut poena corrigatur: unde sequitur et iratus dominus eius tradidit eum tortoribus, quoadusque redderet universum debitum. Non autem simpliciter dixit tradidit eum, sed iratus: quod non posuit quando iussit eum vendi: non enim hoc erat irae, sed magis amoris ad correptionem; nunc autem haec sententia est supplicii et poenae
Remigius
Tunc enim dicitur Deus irasci quando adversus peccatores vindicat. Tortores autem dicuntur Daemones quia semper ad hoc parati sunt ut perditas animas suscipiant, et in poena aeternae damnationis eas torqueant. Numquid autem postquam aliquis demersus fuerit in aeternam damnationem, poterit invenire spatium corrigendi aut aditum exeundi? Non; sed quousque ponitur pro infinito; et est sensus: semper solvet, sed nunquam persolvet, et semper poenam luet
Chrysostomus in Matth
Per hoc ergo ostenditur quod continue, idest aeternaliter, punietur, neque reddet aliquando. Quamvis autem irrevocabilia sint charismata et Dei vocationes, tamen tantum valuit malitia ut et hanc legem solvere videatur
Augustinus de Verb. Dom
Dicit enim Deus: dimittite, et dimittetur vobis; sed ego prior dimisi; dimitte vel postea: nam si non dimiseris, revocabo te, et quicquid tibi dimiseram, replicabo tibi: non enim fallit aut fallitur Christus, qui subiecit, dicens sic et pater meus caelestis faciet vobis, si non remiseritis unusquisque fratri suo de cordibus vestris. Melius est enim ut clames ore, et dimittas in corde, quam sis blandus ore et crudelis in corde. Ideo enim dominus subdit de cordibus vestris, ut si per caritatem imponitis disciplinam, de corde lenitas non recedat. Quid enim tam pium, quam medicus ferens ferramentum? Saevit in vulnus, ut homo curetur: quia si vulnus palpatur, homo perditur
Hieronymus
Ideo et dominus addidit de cordibus vestris, ut omnem simulationem fictae pacis averteret. Praecipit ergo dominus Petro, sub comparatione regis, domini et servi qui debitor decem millium talentorum a domino rogans veniam impetraverat, ut ipse quoque dimittat et conservis suis minora peccantibus
Origenes in Matth
Vult etiam docere faciles nos esse ad indulgendum eis qui nocuerunt nobis; maxime si satisfaciant, et deprecentur sibi veniam dari
Rabanus Maurus
Allegorice autem servus hic qui decem millia talentorum debuit, Iudaicus est populus Decalogo legis astrictus: cui dominus saepius dimisit debita, quando in angustiis constituti illius misericordiam deprecabantur; sed liberati omnes debitores atrociter repetebant, et a gentili populo, quasi sibi obnoxio, circumcisionem et caeremonias legis expetebant; sed et prophetas et apostolos crudeliter trucidabant. Unde tradidit eos dominus in manus Romanorum, vel malignorum spirituum, quia aeternis cruciatibus eos punirent
18:1
At that time came, &c. There seems to be a discrepancy here with Mar 9:31, where it is said that the disciples disputed about this matter in the way, and that afterwards, when they were in the house, Christ prevented them, and asked them what they were doing in the way? S. Chrysostom answers that the Apostles had often disputed about this same matter, and at length Christ anticipated them with this question. When, therefore, they saw that their thoughts were known to Christ, they opened the matter to Him of their own accord, and asked him to resolve their question for them. Various things gave rise to these disputations, but the immediate cause was Christ having paid the didrachma for Peter only. Hence they envied him, as preferred to them, and then each began to be anxious that he might be promoted to the first rank. Hear S. Jerome, "Because they saw that the same piece of money had paid the tribute both for the Lord and Peter, from the equality of the payment, they thought Peter was preferred above the rest of the Apostles. Therefore they asked, who is the greatest in the kingdom of heaven ? Jesus knowing their thoughts, and understanding the cause of their error, desired to heal their desire of glory by teaching them to contend in humility." Again, they saw that Peter, James and John had been taken apart by Christ on Tabor, and they grieved that they too had not been taken. Lastly, they had heard that Christ was shortly to die, and rise again, and enter into His glorious kingdom, and they prematurely were occupying themselves about these things, and seeking how they might become chiefs. The greatest, i.e., in the kingdom of Messiah, which the Apostles expected Christ would establish on the earth indeed, though a heavenly and Divine kingdom, that is, in the Church. For the Church Militant on earth is tending towards the Church Triumphant in Heaven, as to the kingdom promised it by Christ. Maldonatus understands the passage as follows: He who is less, i.e., more humble in the Church is greater in the Church, and therefore greater in the kingdom of Heaven. He proves this: 1, from the occasion of this question, because from Christ's having paid the didrachma for Peter, the Apostles conjectured he was to be the future head of the church; 2, because Christ regarded the question as a mark of ambition: and it is ambition to seek the first place in the Church, but not in Heaven. Charity persuades us to seek the first places in Heaven. This explanation is probable; but we may understand the passage more simply, by taking the kingdom of Heaven to mean literally Heaven. The Apostles are charged by Christ with ambition, because they looked upon the kingdom of Heaven like an earthly kingdom, which is often compassed because of pride, and even seized by force of arms.
18:2
And Jesus called a little child, &c. Mark adds that He took him in His arms. It is thought, says Jansen, that this little boy was S. Martial, who afterwards became a disciple of S. Peter, and was sent by him to preach the Gospel in Gaul, and converted the inhabitants of Limousin, of Toulouse, and Bourdeaux. But others say that S. Martial was one of the seventy-two disciples. He could not, therefore, have been a little child at this time.
18:3
Converted, i.e., from this emulation and ambition of yours, which is at least a venial sin, and therefore an impediment to entrance into the kingdom of Heaven.
As little children: for, speaking generally, they do not envy others, nor covet precedence, but are simple, humble, innocent, and candid. I say generally, for S. Augustine (Confess. l 1, c. 7) testifies that he had seen an infant at its mother's breasts growing pale with envy, because he saw his twin brother sucking at the same breasts. But there is no little child who is ambitious of a kingdom, or of the first place in a kingdom, as the Apostles were. Christ bids us become like little children. Briefly, and to the point, does S. Hilary sum up their characteristics which ought to be imitated by believers. "They," he says, "follow their father; they love their mother: they wish no evil to their neighbour; they regard not the care of riches; they are not wont to be insolent, nor to hate, nor to tell lies. They believe what they are told; they regard as true what they hear. Let us return, therefore, to the simplicity of little children, for when we have that, we bear about with us a likeness of the Lord's humility." The way, therefore, to Heaven is humility; and the entrance and the door of Heaven is humility, because, save through it, there is no access to Heaven. S. Antony saw in spirit the whole world full of gins, and souls who desired to fly to Heaven caught in them, and being thus ensnared by the demons, thrust into hell. He cried out with groans, "O Lord, who shall escape all these snares?" And he heard the answer, "Humility shall escape them all." Christ, that He may cure the ambition of His disciples by a zeal for humility, makes use of three reasons to persuade them. The first is in this verse, in which he declares that none who are devoid of it shall enter Heaven. The second is in the following verse; that humility exalts, and that if you wish to be great in the kingdom of Heaven you must be small and humble on earth. The third is in the fifth verse; that humility is conformity to Christ, Who humbled Himself below the Apostles and all men, Who humbled Himself even unto death. Therefore, whoso receiveth him that is humble receiveth Christ. Whoso shall humble himself, &c., i.e., shall be as humble through virtue as this little child is by nature: or who shall be lowly in mind as he is little in body. Christ then bids us become like little ones, not in want of wisdom but in simplicity and innocence, and directly in humility. Thus the Apostles (1Co 14:20). "Brethren be not children in understanding: howbeit in malice be ye children, but in understanding be ye men." Origen gives the reason, "A little child has no overweening ideas of himself, and does not boast of rank or riches. We see that infants until their third or fourth year, even if they belong to the nobility, put themselves on an equality with boys of lowly birth, and are as ready to love poor children as rich ones." Moraliter: learn here the paradox of Christian wisdom. If you wish to be great in heaven, desire to be unknown on earth, and to be little among men, to be despised and made of no account. If you wish to be raised to the chief thrones in the empyrean, place thyself even below the feet of Judas, as S. Francis Borgia did. For it has been fixed and sanctioned by the eternal law of God, that "whoso exalteth himself shall be abased, and he that humbleth himself shall be exalted." There once was seen a lofty and glorious throne among the Seraphim, and a voice was heard which said, "This seat is kept for the lowly Francis." So Bonaventura in his life. Humility is grateful and honourable with God, with angels and with men. Even if you would act upon mere policy, you must embrace humility, because it is in favour with all men. Hence courtiers, be they as ambitious as they may, yet marvellously humble themselves both in word and deed; but because they labour under the secret arrogance of the mind, it is difficult for them not to betray their hauteur from breaking out by some indication in their countenance. S. Jerome, or rather S. Paulinus (Epist. ad Celant. 14), says, "You can have nothing more excellent, or more loveable than humility. She is the chief preserver, and as it were the guardian of all virtues. And there is nothing which can make us so pleasing to God and men, as that when we are deservedly great by reason of our life, we should be the lowest by reason of humility." As the Scripture says, "The greater thou art, humble thyself in all things, and thou shalt find favour before God." Moreover S. Jerome says (Epis. 45, ad Anton.), "Our Lord as a teacher of humility to His disciples, when they were disputing about dignity, took a little child and said, whosoever of you shall not be converted to be like an infant, cannot enter into the kingdom of heaven. But that He might appear not only to teach, but also to do, He fulfilled this by His example, when, whilst washing His disciples' feet, He kissed His betrayer; when He conversed with the Samaritan woman; when He talked with Mary sitting at His feet about the kingdom of heaven; when, rising from the dead, He appeared first to the women. But Satan fell from the state of an archangel for no other cause than pride, which is the vice contrary to humility." Humility, therefore, makes man to become an angel, even as pride made an angel become a devil. The first gift which is given to a man from beholding the Divine light is self-knowledge, says S. Denys (Epist. 7, ad Titum), and this is humility. For humility is a virtue by which a man thinketh vilely of himself through self-knowledge, and reckons himself inferior to all; either because he esteems himself viler, weaker, or more wretched than all, or because he piously thinks others are endowed with greater grace and other gifts of God than he is. That is a golden saying of blessed Nilus: "Blessed is he whose life is lofty, his spirit lowly." Hear, too, the words of Cæsarius (Hom. 30): "As from an earthly fountain, or a terrestrial river, no one can drink unless he be willing to stoop, so also no one can draw living water from Christ, the Fountain of Life, and from the river of the Holy Ghost, unless he shall humble himself, according to that which is written 'God resisteth the proud.'" Lastly, S. Jerome gives a mirror of humility in S. Paula, of whom he writes thus in her epitaph: "She shines, amongst a multitude of gems, as the most precious of all, and, as a ray of the sun, obscures the little sparkles of the stars. Thus she surpassed the virtues of all by the power of her humility. She was the least of all, that she might become greater than all; and the more she cast herself down, the more she was lifted up by Christ. She was obscure, and yet she could not lie hid. By flying from glory, she merited renown, which follows virtue like its shadow, and deserting those who hunger after it seeks those who despise it." Whoso receiveth, &c. That is in hospitality, to his table, by favour, or by assisting in any other way. By receive is here meant any kind of benefit or charity, or benevolence. Observe, Luke has this little child. From this it appears that Christ speaks: 1. Of a child who is truly a little one: 2. Of a mystical child, viz., of a person who is lowly and humble. He rises from one to the other, playing upon the expression little one (parvulus). It is as though Christ said, So pleasing is humility to Me, that I delight in children, because they bear humility about with them, in appearance, in their stature, their age, their innocence: and I would have all My disciples become little children, and imitate little children, and so deserve to be received by all men. For men will think that in them they receive Me, because they receive them for My sake. For of Me Isaiah prophesied "Unto us a child (pavulus) is born, to us a son is given." Like unto this is the voice of Christ in the following chapter, verse 14. S. Jerome observes that a little one is here spoken of, "because he who is offended is a little one; for those who are older do not take offence." Mark and Luke add, He that receiver Me, receiveth Him that sent Me. Luke gives the reason, He that is least among you all, i.e., who is the most humble of you all, he is the greatest, that is to say, with Me and My Father which is in Heaven. "He is lowly," says S. Augustine, "who chooses rather to be an abject in the house of the Lord than to dwell in the tabernacles of sinners." (Vulg.) This saying of Christ, S. Elizabeth, the daughter of the King of Hungary, stamped upon her very inmost heart. She fed and served daily nine hundred poor people, sick, full of scabs and ulcers. The lepers she washed with her own hands, wiped and kissed their ulcers. In such offices she delighted, and was wont to say, "How good and kind the Lord is to me, in that He suffers me to wash and wipe these people." Whoso shall offend, &c. Syriac, shall be for a stumbling block to. That means, as Theophylact says, shall injure, as S. Chrysostom says, shall despise. It is opposed to the word, shall receive, in verse 5. So Maldonatus. But it is better to take, as Jansen does, the word offence in its proper meaning. For this is plain from what follows. So there is an antithesis between it and receive. As thus, he who shall receive a little child in My name, i.e., shall cherish and advance him in My faith and love and worship, receives Me. But whoso shall offend one of these little ones, that is, shall by wicked word or example turn him from My love and worship, it would be better for him that he were drowned in the sea.
18:6
It were better for him, i.e., as Luke has it (xvii. 2), It were better for him that a millstone were hanged about his neck, and be cast into the sea, than that he should offend one of these little ones. It were better to be sunk in the sea than to scandalize little ones upon earth, because drowning is the death of the body, but causing a scandal is the death of the soul, both your own and the the souls of those whom you cause to stumble, and lead into sin. S. Matthew leaves out the second part of the antithesis, which Luke expresses in the words, than that he should offend one of these little ones. S. Jerome gives a different turn. "It is better for him," he says, "to receive a short punishment for a fault, than to be reserved for eternal torments: for the Lord will not punish twice for the same offence." You will ask how this verse is connected with what precedes, and how this offence applies to the Apostles? S. Jerome replies, "Although this sentence may be taken as generally applicable against all who cause any one to stumble, nevertheless according to the sequence of the words, it can even be understood as spoken against the Apostles, who by asking which was the greatest in the kingdom of Heaven, seemed to contend among themselves about pre-eminence. And if they remained in this fault, they might destroy those whom they were inviting to the faith, by giving them cause of offence, when they saw the Apostles fighting among themselves about dignity. And when He says, it were better for him that a very heavy millstone were hung about his neck, He is speaking according to the custom of the country: for this was a method of punishing very great criminals amongst the ancient Jews, that a heavy stone should be tied to them, and that they should be sunk in a deep place."
Millstone (Vulg. mola asinaria; Gr. μύλος ο̉νικὸς) This is a millstone which in Palestine, say SS. Hilary and Ambrose, is turned by asses. Whence the Syriac translates, the millstone of an ass. It means a large and heavy millstone, which could not be turned by a man, but which would require a horse or an ass to turn it. Or it may mean the nether millstone upon which the upper millstone revolves. This nether millstone is called in Greek όνος, an ass, because it sustains the weight and burden of the upper millstone. Thus, too, the Hebrews call the upper stone רככ recheb, a horseman, because it rides, as it were, upon the nether stone. Let the clergy and religious, who contend for pre-eminence among themselves, take note of this passage. For such contention causes seculars to stumble, and is a great disgrace and cause of reproach to religion. And it were better for them that they should be sunk with a millstone in the depths of the sea than t at they should give cause of scandal to Christian people.
18:7
Woe to the world, &c..; that is, great and dreadful evils, both present and future, impend over men of the world, on account of God's wrath because of scandals, active as well as Passive. For they who cause others to stumble by their ambition, or by the example of their evil life, are guilty of the punishment of hell. And they who are scandalized, and follow the evil examples of others, are condemned as their followers and associates, and both alike perish. The world is full of scandals, because it is full of wicked men, libertines, spend-thrifts, and avaricious people. In order that they may satisfy their lusts, they cause all to stumble. Wherefore the larger part of mankind is damned because of scandals. Wherefore it follows, it must needs be, &c. Moreover, scandals, or offences of which Christ is here speaking are persecutions, derision, injuries of the righteous; also evil examples, false doctrines, things done or said unseasonably; for there are many things which are good and lawful in themselves, but by reason of inopportuneness of time, or place, when they are done before the uninstructed, become an occasion of scandal.
It must needs be, &c. Not absolutely, nor per se, but by supposition. For the various dispositions and corruptions of so many men being foreseen and presupposed; together with their levity, ambition, cupidity, forasmuch as they are free to be wicked, it is not possible but that sometimes by some, yea frequently by many, there should be (at least indeterminately, and in the gross) scandals, i.e., crimes, and other things which cause the little ones to stumble. So S. Paul says (1 Cor. xi. 38): There must be heresies. Thus it is necessary in genere, and in the gross, that a just man should commit venial sin sometimes; although the particular acts of each individual are free, not absolutely determined. Therefore, any individual may avoid venial sins, considered one by one, but not all venial sins altogether. For let us grant that in individual cases a man may give such care and attention as not to sin, yet it is impossible that taking all contingent events in the lump a man should not sometimes be remiss, and fail, or slip. For this is the infirmity of the mind of man since the Fall. In the same way it is necessary that the most skilful archer, who to a certainty hits the mark as often as he chooses to do so, should sometimes miss it, if he is perpetually shooting at it. For this is a condition and result of human weakness that mind, hand, or eye cannot long keep up the strain of their attention, that a man should hit the mark a hundred times running. He must miss sometimes.
But woe to that man, &c. Because he determinately, and of free will, in this or that wicked or indiscreet action gives an offence to the little ones, and so sins mortally. SS. Jerome and Bede apply these words to Judas, who gave the greatest scandal to the whole world, when he betrayed Christ. But the words are of general application, and threaten the woe of eternal damnation to all who are a cause of offence. Christ here teaches three things concerning scandals: 1. How grave they are in themselves and in their consequences. 2. How numerous they are, and that they must needs come; speaking generally. 3. How carefully they are to be avoided. Wherefore He subjoins,
18:8
But if thy hand, &c. (verses 8 and 9), as I have expounded on chapter v. 30. Take heed, &c., viz., those who are lowly, whom the world despises as poor and miserable. For although they may be weak, yet have they guardian angels who are strong, who may accuse you to God the Father, whom they always behold, and by His command may severely avenge and punish all offences and wrongs done to those who have been committed to their charge.
18:10
For I say unto you, &c. From this passage, and from Gen 48:16, and Act 12:15, and from the general tradition of the Fathers, doctors teach that all Christians, yea indeed all men, have an angel who is appointed by God to be their guardian from birth unto death. Hear S. Jerome "Great is the dignity of souls, that each has from his birth an angel appointed to watch over him." And again, "The angels offer daily, through Christ, the prayers of those who are to bc saved. It is therefore a perilous thing to despise one whose desires are carried to the eternal and invisible God by the ministry of angels." All the rest of the Ancients, and even the Protestant doctors, teach the same thing. Suarez cites them (lib. 6 de Angelis, c. 17, n. 8). He shews in opposition to Calvin and the Centuriators that it is an error to deny that a guardian angel is given by God to all men, not only to believers and the righteous, as Origen seems to have supposed, but even to unbelievers and the reprobate. Wherefore Antichrist will have his guardian angel, as S. Thomas teaches (1 part. quæst. 113, art. 4, ad. 3). Suarez teaches the same, and that guardian angels are ordinarily of the ninth, or lowest order of the angelic hierarchy, who are designated by the common appellation of angels. But to some special individuals of surpassing excellence or dignity, as Apostles, Prophets, Patriarchs, Bishops, Kings, guardians have been assigned of the eighth order, who are called archangels. Hence Gabriel was the guardian of the Blessed Virgin, and he is thought by many to belong to the order of the Seraphim. In saying that all men have a guardian angel, I except Christ, for He needed not an angel, whose Divinity was a sufficient guardian of His humanity. Nevertheless Christ had many angels, always at hand to minister to His wants. On this subject we must read Origen with caution, who pretends that guardian angels sometimes sin through negligence in their guardianship, and therefore are deprived for a time of the vision of God. But this is an error, for all the angels are blessed, and therefore immutable and impeccable. The offices of the guardian angels are as follows: 1. To avert dangers both of the body and the soul. 2. To illuminate and instruct those committed to their charge, and to urge them to good works. 3. To restrain the demon, that he may not suggest wicked thoughts, or furnish occasions of sin. 4. To offer to God the prayers of him whom he guards. 5. To pray for him. 6. To correct him if he sin. 7. To stand by him at the hour of death, to comfort and assist him in his last struggle. 8. After death to convey the soul to Heaven, or if it need purgatory, to accompany it thither, and when there to console it from time to time, until purgatory being over, he carries it to Heaven. You will ask why the expression their angels connotes not only the little ones who believe in Christ, which is the direct antecedent, but all other men? S. Chrysostom replies that angels denote not any angels, but those of surpassing dignity, as though the care of the little ones were committed to the highest angels. S. Thomas interprets the highest angels to mean not the chief of the highest order the Seraphim, but the chief of the ninth order of angels, so that the highest angels in that order are the guardians of men; those in the middle ranks, of animals; and the lowest, the guardians of trees and plants. To this we may add the opinion of Maldonatus, who thinks that the guardians of little ones are higher in rank than those of other men. And by little ones he understands not children, but the humble and the righteous, for whom God has greater care than for other men, as the whole of Scripture testifies. He proves that the angels of the little ones are greater and more honourable for this reason, that they always behold the face of God. Not that the other angels do not see It, but because by this expression the Hebrews signify one who is near to God, and His friend. It is a metaphor taken from courts, where the most honourable are those who are nearest to the king, and therefore most frequently see His face. Thus the Queen of Sheba says of the servants of Solomon, "Blessed are these thy servants, who stand before thee, and hear thy wisdom." 2. Their angels, denotes that the angels of little ones have special care of them, more than the angels of those who are grown up. Of little ones, I say, both those who are so in age and faith, as well as in their lot and condition. For these, since they are weak in judgment and prudence, have the greater need of the care and guardianship of angels. It is a saying of the common people, that infants and idiots are the chief objects of angels' care, for truly, unless angels had special care of infants, they would continually fall into the fire or water, and would be injured by pigs and beasts, and run over by horses and carriages. 3. Their angels, means that they are the peculiar friends of the little ones. For the angels marvellously love little children and the humble, because they, as it were, belong to them, and are most like them. For the angels are very humble, and by their humility they overcame Lucifer, saying, with S. Michael, their captain, mi ca el, i.e., who is as God? (See Philo Berlemont, in the Paradise for Children). Moraliter: Learn from hence, first, how great is the dignity of souls, that they have angels for their guardians. In the next place how great is the condescension of God, that he assigns to us such guides. For these are they of whom it is said in Psalm civ., "Who maketh His angels spirits, His ministers a flaming fire." In the last place, how great is the humility and love of the angels, who do not disdain these offices, but delight in them, because they see their Lord and God made man, as S. Bernard says. Wherefore the same S. Bernard says, on the words of the Psalm, He shall give His angels charge over thee, to keep thee in all thy ways, "What reverence ought these words to instil into thee, what devotion, what confidence. Reverence for the angel's presence, devotion for his kindness, confidence for his guardianship. Walk warily, even as one to whom angels are present, in all thy ways. Whithersoever thou turnest aside, in whatever corner thou art, reverence thy angel. Do not dare to do in his presence what thou wouldst not dare to do if I saw thee." Again, since the angels make it their business to purify, illuminate and perfect us, it is right that we should obey them by striving with all our might to attain to great sanctity and perfection, that we should emulate the life and habits of the angels, as those who are to be by and bye their companions in Heaven, for as the Apostle says, "Ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." And, "Ye are come unto the city of the living God, to an innumerable company of angels." Wherefore let us put away far from us all filthiness of the flesh and spirit, and especially all pride and contention. Nothing so provokes the angels to indignation as quarrels and scandals, as Christ here teaches, for they are the very angels of peace and edification. In fine, let us often converse with our angels in spirit, as St. Bernard says, "Have the angels, my brethren, for your friends, and often go to them in earnest thought and devout adoration, for they are always present to guard and comfort you."
Always behold, &c., that is, the shining essence of God. The angels always see clearly without a veil, as it were face to face. The angels, says S. Augustine (lib. 9. de Civit. c. 22.), enjoy the immutable and ineffable beauty of God, with the holy love of Whom they burn. they despise all lower things, and themselves among them, that they may enjoy wholly, because they are good, that Good, by which they are good. The face of God then is the beauty and the brightness of the Divinity, clearly manifesting Itself to the angels, and making them blessed; for otherwise, strictly speaking, God has not a face, even as he has not a body.
Which is in Heaven: S. Gregory (2 Moral. c. 2.), and S. Bernard (Serm. 5, de dedicat. Eccles.) observe that the angels, even when they go forth from Heaven, always behold the face of God. For they are blessed wheresoever they are; therefore, wheresoever they are, they are said to be in Heaven. For where there is the vision and glory of God, there is Paradise and Heaven. Hence S. Gregory says, "They both stand before God, and are sent; because through this, that they have been circumscribed, they go forth; and through this, that they are also present within, they never go away. And therefore they always see the face of the Father, and yet come to us, because they go forth abroad to us in spiritual presence, and yet they keep themselves there by interior contemplation." And a little before, "What can they be ignorant of in things that can be known, who know Him who knoweth all things?" They are not therefore called away from the guardianship of the humble through desire of returning to God, because they never depart from God, but wheresoever they are, they have Him present. They do all things, and guard the little ones in God, and for the sake of God.
18:11
The Son... that which was lost. Gr. τὸ α̉πολωλός, even the whole human race, which was lost through Adain's sin. This is Christ's second reason why the little ones and the lowly must not be despised nor offended. As though Christ said I, Who am the Son of God, make so great account of the little ones that for their sake I have stooped to the lowest depths of humility, and have come down from Heaven that I might assume their flesh. Wherefore their salvation has brought singular joy both to Me and to My Father, as will appear from the parable of the sheep, which I am about to subjoin. Take good heed therefore lest by your offences ye destroy those little ones whom I have redeemed at the expense of so much toil and blood. For if ye do, ye will make not only the angels, but My Father and Myself your enemies. For I love the little ones even as My own children and My most intimate friends. They are My especial property, and if ye take them away from Me by causing them to offend, I will require it at your hand.
18:12
How think ye, &c.... doth He not leave the ninety-nine upon the mountains? (Vulg.): Where they feed after their manner. This parable may be expounded and applied in these ways: 1. Generally, of angels and men. 2. Particularly, of men only. 3. Specially, of the little ones alone. Many generally, by the ninety-nine sheep feeding upon the mountains understand the holy angels, who have the fruition of God in Heaven, who have never sinned. By the hundredth sheep which went astray, they understand the whole human race which sinned in Adam, and which, that He might redeem, and bring it back into the way of salvation, Christ as it were left the angels, and came down from Heaven, and was made man. So S. Hilary, Theophylact, Anselm, in this passage; S. Gregory (Hom. 34 in Evang.); Cyril (Catech. 15); S. Ambrose (in (in Apolog. David, c. 5); Irenæus (l. 3, c. 21); Origen (Hom. 2 in Genes.) and many others. Gather from hence how vast is the multitude of the angels, which as greatly exceeds the number of all the men who have been, or are, or ever will be, as ninety-nine exceeds one. You may say, These sheep are the sheep of the Son of man. But Christ, as man, fed not the angels, but men only. Yet Christ was not as yet man, when he came down to this world to seek the hundredth sheep, i.e., man. It is replied, The angels are the sheep of the Son of Man: 1, materially, because they are the sheep of the Son of God, who is also Son of Man. Whilst in the post parable, not the Son of Man is spoken of, but God the Father, when it is said, It is not the will of your Father... that one of these little ones should perish. 1. Formaliter, also: For Christ quâ man, is also the Saviour of the angels, though not their Redeemer, as He is of men. For, for the angels He merited all grace and glory, i.e., election, predestination, vocation, all helps, stirring up, assisting, sufficing and efficacious: and lastly all merit and increase of grace and glory. Wherefore Christ is the meritorious cause of the grace and glory of the angels. And the angels, on their part had a lively faith in Christ Incarnate, and by that were justified. So Richardus, Albertus, Catherinus, Galatinus, and others, whom Suarez cites (3. p. q. 19. disp. 42. sect. 1.), although Paludanus, Durandus, Bonaventura, and Alensis think the contrary, that Christ merited grace and glory for men alone, not for the angels. 2. Particularly: By sheep, men only may be understood. For as a shepherd searches after a single stray sheep, and is glad when he finds it, so Christ sought the whole human race, and rejoiced when He brought it back. 3. This parable is of special application to the little ones, i.e., the poor, the despised, the ignorant, the simple, and the humble, who are small in wisdom, or wealth, or honour, or prudence. To them Christ applies the 14th verse; and all that preceded had reference to the little ones. Wherefore He contrasts the one little sheep which went astray with the ninety-nine who went not astray, i.e., with those who are great in wisdom, riches, or authority, or who esteem themselves great. For these are supposed to go astray and sin less. For little sheep, as lambs, forasmuch as they are simple and inexperienced are more ready to go astray than older sheep, who are accustomed to look to and follow their companions and their shepherd. The meaning is as follows: As a shepherd who has ninety- nine sheep, if the hundredth little one being, say, a lamb, wanders from the flock, the shepherd leaves the ninety-nine, and seeks the missing lamb. Thus Christ leaves those who through His grace are already great in faith and virtue, or who esteem themselves so, the number of whom is very great, to take care of themselves and each other. But if any one who is little in faith and prudence wander from the way of salvation, He seeks for him by Himself, by His angels, by His doctors and preachers, that He may bring him back into the way. For He has a singular and peculiar love and care for these little ones, forasmuch as they are forsaken by others, and left to themselves. This, it is plain, is the true sense of the parable from what has been now said, and because Christ, in repeating it in Luke xv. 4, so explains it; except that by the ninety-nine sheep He understands the just, and by the one hundredth erring one he means the sinner. But here by the ninety-nine He means the great, and by the hundredth, the little ones.
18:13
He rejoiceth more, &c. Habitually, the shepherd rejoices more over ninety-nine sheep (because of their number) than he does over one. Whence, if he were asked whether he would rather lose ninety-nine than the one which had gone astray, he would answer, By no means I would rather lose one than ninety-nine. Nevertheless, actually and in this particular instance he does rejoice more over the one which had gone astray, and is brought back into the way of salvation. This is so, because this return raises a new and immense gladness, and because it drives away the sorrow which had arisen at the loss. For the joy which suddenly succeeds to sorrow is the greatest of all. Roman history relates how a mother, who was grieving for the loss of her son, who was said to be slain at Cannæ, when she unexpectedly beheld him alive, expired for joy. Thus if any city or province be converted from heresy or idolatry, we rejoice more on account of it, than over all other cities or provinces that are already converted. This is, as it were, a third reason, whereby Christ by a parable shews that the little ones must not be despised.
18:14
Even so it is not the will, &c., that is, God does not wish, nor is it pleasing to Him that one of the little ones should perish.
18:15
But if thy brother sin, Syriac, shall err, in allusion to the wandering sheep, of which He had been speaking. Christ passes appropriately from little ones to sinners, because they are little, that is despised and abject. For what is more worthless than sin and sinners? As therefore He taught that the little ones who are offended must not be despised, so now He likewise teaches that sinners who offend and injure others must not be despised, nor must vengeance be inflicted upon them for the injuries they have done, but that they must be corrected in love, that they may be restored to God's grace, and to salvation. Christ therefore gives this as the remedy by which scandals may be taken away, even by the correction of him who caused the scandal.
Sin against thee. Certain Protestants expound the words against thee, to mean, thou alone knowing; if any one sin secretly and privately, secretly correct him; for the public sinner must be publicly corrected, as an example to others. But the words against thee, are no where taken as meaning, thou alone being conscious. And Luke explains it as against thee. For he says, (Luk 17:3), If thy brother sin against thee, rebuke him, but if he repent, forgive him; that, namely in which he has sinned against thee. This is the way in which S. Peter understood the expression, for he, having reference to these words of Christ, asks the question, how oft shall my brother sin against me ? Christ alludes to Lev 19:17. "Thou shalt not hate thy brother in thine heart, but openly rebuke him." Meaning do not cherish secret hatred against thy neighbour who has injured thee, but tell him plainly and openly that thou hast been wronged by him, that he may amend and make satisfaction to thyself and God by repentance. Whence Tertullian (l. 4, contra Marc. c. 35), understands this passage of Leviticus concerning brotherly correction, as if it had been commanded to the Jews. You may say then, our neighbour is to be corrected only for sins against ourselves, not for those against God. I answer by denying the consequence, because Christ by synecdoche, speaking of injuries done to us, means to include all other sins. For there is the same, yea, a greater application to other sins. For if our neighbour is to be corrected for injuries done to us, much more for the offences by which he had offended God. We ought to love God better than ourselves: therefore we ought to ward off from Him their injuries, more than from ourselves. Christ however makes mention only of sin against ourselves, that He may put a bridle upon revenge, and substitute charity instead of it, and from charity brotherly correction. It is as though He said, if thy neighbour have offended or injured thee, do not make it publicly known or avenge it, but first reprove him lovingly and secretly. We must understand, if there be hope of amendment by such means, otherwise, omitting the private correction, we must proceed to correction in the presence of witnesses. But if there be no hope from this, we must tell it to the Church, i.e., to the pastor or the prelate. But if not even from this there be hope of amendment, this correction must be altogether omitted, and left to God. The reason is an à priori one. As charity obliges me to succour my neighbour when he is in any grave corporal necessity, so much more does it oblige me to succour him in any spiritual necessity, such as a state of sin and condemnation. Rightly argues Suarez, (2. 2. q. 33.). In addition to the hope of profit, in order that this precept may bind, it is necessary that my neighbour should stand in need of my correction. If for instance I am reasonably afraid that unless I correct him he will fall in the like sins. This is proved, because this is an affirmative precept of mercy. It is therefore only binding according to the rules of similar precepts; therefore, only in a case of necessity. It may be asked whether this correction be a matter of precept, or of counsel only? Again, whether it binds all the faithful, or priests and superiors only? 1. SS. Augustine, Chrysostom, Hilary, Basil, Theophylact, Bonaventura, and others, think that the correction of which Christ here speaks, has regard only to such as sin against us. As much as to say, Do not inflict vengeance upon him who has injured thee, but lovingly correct him; and so this correction would be of precept rather than of counsel. Salmeron attempts to prove this view by many reasons, but what he says must be read with the greatest caution. For he might seem in his eleventh tractate to do away with this correction sanctioned by Christ altogether, and to find fault with it as useless, and often pernicious. But he does not express his own opinion, but that of others whom he cites, as he says expressly in the beginning of his eleventh chapter. Again he does not set aside the declaration of Christ, but the opinion of those scholastics and interpreters, who extend Christ's declaration to every kind of case whatsoever, who maintain that this mode of correction should be observed with respect to all sins, though Christ only enjoins it expressly with reference to the correction of those who sin against us. And Suarez himself shews that frequently this method cannot be observed, except to the detriment of the commonwealth, as clearly appears in a case of heresy, which creeps secretly like a cancer. 2. Johannes Archias (in cap. Nativ. de Judiciis), think that this correction is of precept to priests and prelates only; and of counsel to the laity. But this is too lax. 3. Others think that this correction is of precept to the neighbours only, since it would be incongruous that a man who is guilty of the same, or a similar fault, should reprove another for that fault. Abulensis seems to favour this opinion. But I say that the correction which is here enjoined by Christ is not merely of counsel, but of precept, and is binding upon all the faithful. For although Christ says in express words only that those who have sinned against us are to be corrected, yet by parity of reasoning He intended it to be extended to all sinners. So the interpreters and scholastics, with S. Thomas, passim (2. 2. quæst. 33). This is plain from the expression, thy brother. For brother denotes any Christian believer, and an equal rather than a superior. For although unbelievers are at times to be corrected, yet Christ is here speaking only of the faithful as belonging to Himself and subject to His Church. For infidels cannot be punished and excommunicated by the Church, inasmuch as they do not belong to it. The reason is à priori, because this precept of correction is, both as regards its substance, as well as its method and order, not so much a positive command; and, according to the jus divinum, as of the jus naturæ, belonging naturally to charity and grace. For charity requires that we should bring back our neighbour when he sins into the way of salvation by correcting him; and that we should have regard to his shame as well as his good name. For as S. Jerome says, "If he lose shame and modesty, he will remain in sin." For it is not public and judicial correction which is here treated of, which deals with the just punishment of offences committed against the commonwealth, but that private correction which tends to the salvation of our neighbour when he sins. This reason is urged by S. Augustine (Serm. 16, de Verb. Apost.). "Rebuke thy neighbour," he says, "between thee and him alone, for the sake of the correction, and sparing his shame. For perchance he may, through shame, begin to defend his sin; and thus him, whom thou wishest to become better, thou makest worse." And again, "Forget thine own injury, not thy brother's fall, nor suffer him to perish through thy silence. If thou alone knowest his fault, and reprovest it before others, thou art not a corrector, but a betrayer." Wherefore, in order that this correction, which of itself is an odious thing, may be fruitful and efficacious, two principal things are needed; namely, charity and prudence, or discretion. Charity; that he who sins may feel that the correction proceeds not from hatred, or pride, but from love and compassion. Prudence, that it may be done modestly and gently, and with such circumstances of time and place and manner, as that he who has sinned may receive it gratefully, and may amend, according to the Apostle's words, "Instruct in the spirit of meekness, &c." (Gal 6:1.) As S. Leo says (Epist. 84.), "Let there be benevolence rather than severity uppermost in the corrector; let there be more of exhortation than of fussiness; more of love than of power." Moreover so great is the need of mutual correction of faults that a certain holy father was wont to say that there was nothing so great a cause of ruin as the lack of brotherly correction, and the violation of the precept to avoid impurity. S. Augustine (l. 1. de Civit. Dei. c. 9.) testifies that because of the omission of this brotherly correction, the good as well as the bad in this world are afflicted with very grievous calamities. The Gloss says, he who sees his brother commit a sin, and keep silence, is equally in fault with him who does not forgive him who repents. The very elements teach us the benefit of this correction. For so fire chastises, and by burning purifies the air. The air by the blasts of winds chastises and purifies the water. In like manner so does the water the earth. There can be no Christian charity in any one unless he afford the medicine of correction to an erring brother. In the last place, ordinarily, brotherly correction is only of obligation when the sin is mortal. Although indeed Cajetan, Valentia and D. Soto, think we are under an obligation to correct when the sin is venial. But this does not seem to be generally true, nor is it usual in practice, unless grave loss or scandal follow from the venial sin. For otherwise the burden of correcting every single trifling fault and, being corrected for them, would be equally intolerable both to the corrector and the corrected: Indeed it would be morally impossible. (See Suarez 2. 2. tract. de charitate, disp. 8. sect. 2).
If he shall hear thee, &c. Thou hast saved him who was ready to perish, and hast gained for God and heaven, him who was in danger of hell; yea thou hast gained him for thyself, because both thou and he had suffered loss from discord, as S. Chrysostom says. "By the salvation of another, salvation is gained for ourselves also," says S. Jerome.
18:16
But if he will not hear thee, &c. Christ orders that if the person corrected reject a secret admonition, he must be corrected in the presence of one or two others, and this for two reasons. The first is that he who is not ashamed in the presence of one may be ashamed in the presence of a greater number, and that several witnesses may the more easily and effectually convince him of sin, and persuade him to amend.
18:17
But if he will not hear them, &c. This is the third stage to be observed in the order of correction, that those who are unwilling to listen to him who admonishes them, nor yet to the witnesses, may be brought before the Church, that is to a pastor and superior, or a prelate, as to a spiritual father and a judge, that he may paternally, but with greater authority, correct the sin, and so bring about amendment. But that if the sinner will not be reformed, he may as a judge cut him off from the company of the faithful. Five acts, says Suarez, are to be noted in this order of correction, as given by S. Matthew. The 1st is private admonition: Tell him his fault between thee and him alone. 2. Correction, before one or two witnesses. 3. Denunciation: Tell it to the Church. 4. The rebuke of the prelate, if he will not hear the Church. 5. Coercion by means of excommunication: let him be to thee as a heathen. For various reasons this order may be omitted, or inverted. And there are times when it is right that he who has sinned should be immediately brought to a superior, as Salmeron shews upon this passage. The first of such cases is when the sin is public, so that it is impossible by means of secret admonition to preserve the good name of the offender. 2. When the sin is against a third person, or the commonwealth, such as heresy, which eats like a cancer, and which ought therefore to be at once repressed with the utmost rigour by the pastor and bishop. 3. If it be evident that private monition, or before witnesses will be of no avail. For as Adrian says, "To strive in vain, and to labour for no other end than to gain hatred, is a mark of the utmost folly." 4. If he who is corrected waives his right, and is content that his transgression be straightway laid before the superior. As it is in the Society of Jesus, those who enter it are expressly asked about this matter, whether they be willing that it shall be so. Among the Jesuits therefore, and other similar religious orders, a different method of correction is prescribed, namely that the case shall be immediately taken before the Superior, for this rule is set before the religious at their entrance. They waive this particular right of caring for their reputation. No wrong therefore is done them. The first reason is because it is expedient for the general good, lest the sin should infect others, and that the superior should take immediate steps to guard against it. 2. Because Religion is the school of humility and mortification, and of contempt of honour and reputation. 3. Because Religious are brethren. And he who corrects seems to set himself up as the superior of him who is corrected. Hence, our rule commands that no one shall reprove another. S. Augustine (Epist. 109), in his rules for monks, ordains that if a monk shall see another casting a wanton glance, he shall admonish him privately if he repeat the glance, he shall tell it to the superior. S. Basil has a similar rule (Reg. 46). Rashly, therefore, have some persons carped at this rule of religious orders. For these statutes have been approved by the Apostolic See. The statutes of the Dominicans have a similar provision. So S. Thomas, Richard, Angelus, Salmeron, Suarez, and others. Vide Suarez (tom. 4, de relig. cap. 7), where he adds that in the Society of Jesus and other religious orders, this rule of Christ is observed wherever there is any certain hope that secret correction will produce amendment. Moreover, in episcopal and abbatial visitations a different order is observed. For then it is ordered, on pain of censure, that sins shall be denounced. But bishops and abbots proceed not according to the method of fraternal correction, but of judicial enquiry. And of this Christ says nothing in this place. Lastly, let the three following canons be noted, for if they be observed, nothing will be done amiss as regards brotherly correction. 1. Let the general good that is, of the state, or the community overweigh everything else; and, therefore, individual advantage. 2. Let the good of the soul, and the salvation of our neighbour, take precedence of the care of his reputation. 3. Always consider your neighbour's reputation, as far as is consistent with the general good, and the salvation of his soul.
Tell it to the Church: that is, to the pastor who presides over your own Church. You ask, What is here meant by the Church ? SS. Jerome and Anselm in this passage, and S. Gregory (lib. 4, Epist. 38) understand the company of the faithful; as if Christ here intended that an offender should be reproved before them, and put to shame, and so corrected. Zwinglius and the Protestants follow this with avidity, that they may find a sanction for their democratic and popular form of Church government. Whence Castalini profanely translates tell the Church, tell the republic. Others render, tell the community. But S. Chrysostom, Theophylact, Euthymius, and others (passim) understand by Church the pastors and prelates of the Church, who represent the Church (either individually or in Synod) as magistrates represent a republic, and a king a kingdom. This is proved 1. Because Christ here orders the Church to be heard, i.e., obeyed by him who is accused; otherwise he is to be accounted as a heathen. But this obedience is only rendered to the prelates of the Church, as is plain; yea, this reason persuaded Calvin to agree with our opinion. 2. Because Christ explaining what is meant by the Church subjoins, whatsoever ye shall bind; as if to say, Ye, O ye Apostles, as princes of the Church, and those who shall succeed you as bishops and pastors. 3. Because the universal custom of the Church has been that such a one should be brought to Pastors, Bishops, the Pope, or a General Council; not before the people. 4. Because to do otherwise would be contrary to the law of nature and a grievous wrong to our neighbour. It would be to defame him, if his crime were a secret one. Those Calvinists therefore who denounce the crimes of their adulterous members and other sinners publicly in the Church, as though Christ here commanded it, offend grievously, and sin against charity. The true meaning is, if a brother, when reproved, will not hearken to him who corrects him in private, or even before two or three witnesses, let him be brought to the Prelate, who as Rector represents the Church, that he who despises private persons, may at least reverence the Prelate, and give heed to his correction. But if he will not, that then the Prelate, who not only has the office of private correction, but has the care of the whole Church, may provide that the wickedness of him who is reproved may not affect the whole body; but that he may separate him as a diseased sheep from the rest of the flock, and may excommunicate and expel him. Hence it is plain against the same Protestants that the Church is visible, forasmuch as it ought to be approached by him who corrects, and seen and obeyed by him who is corrected. You may say, If, then, the prelates themselves, and especially if the Pope sin, he ought in like manner to be brought before a general council, and therefore the Pope is subject to it, and consequently the government of the church is aristocratic not monarchical. So Abulensis (quæst. 108), Panormitanus, Gerson, Almain, and others, who, in accordance with this opinion, deposed Pope Eugenius IV., in the Council of Basle. But this rash act of theirs was shortly afterwards annulled and repudiated by the Council of Florence. I reply, therefore, by denying the consequence, as far as the Pope is concerned. For if Bishops sin they must be brought before the Pope, that they may be corrected by him. For the rule of which we have been speaking does not apply to the Pope, but to all others who have superiors. But the Pope has no superior upon earth not even the Church, or a general council. For he is the head of the whole Church, as the perpetual usage and consent of the Church holds with the Lateran Council under Leo X. (Sess. 11). This is why it was once declared by acclamation in a council of one hundred and eighty Bishops at Sinuessa to Pope S. Marcellinus, when he repented after a fall. "Thou judgest thyself by thine own mouth: it is not our judgment, for the chief See is judged by none." S. Damasus is the authority for this, and Platina in his Life. The Pope is greater in the Church than a king in his kingdom. For a king receives his power from the state, but the Pope receives his power not from the Church, but directly from Christ. Wherefore, under no circumstances can he be deposed by the Church, but can only be declared to have fallen from his Pontificate, if, for the sake of example, he should chance (which God forbid) to fall into public heresy, and should therefore, ipso facto, cease to be Pope, yea, to be a Christian believer.
But if he will not hear, &c. For he who despises the Prelate of the Church giving him admonition, despises the Church of which he is a ruler, and shows thereby that he will not be a son and citizen of the Church. Wherefore he must be accounted not a faithful Christian, but a heathen and a publican, that is to say, a public sinner. Again, let him be as a heathen, implies that you must not eat with him, nor greet him (1Co 5:11, and 2Jn 1:10), that he may be confounded by the disgrace, and acknowledge his fault, and return to the Church. For excommunication is pronounced against a sinner, not to cause him to perish, but in order that he may amend. Verily I say unto you, &c. Christ here explains what His Church is, and its power and authority; viz., that by the Church, Apostles and Prelates are meant, to whom He has given the power of binding and loosing both from sins and from excommunication, so that whomsoever they shall absolve from their sins on earth, God will absolve in Heaven: and whomsoever they, by excommunication shall eject from the company of the faithful, God will blot out his name from the Book of Life, and from the number of the blessed.
18:18
Whatsoever ye shall bind: Origen, Theophylact and Anastasius of Nice (q. 74) think that these words likewise pertain to the precept about correction, and therefore apply to all Christians. They explain as follows: To whatsoever penitents you, O ye faithful, remit any offence which they have committed against you, God will remit it to them in heaven: but to those to whom ye do not remit, neither will God remit it to them. But this is an explanation which cannot be upheld. This is plain from the following consideration, that Christ speaks of the Church in opposition to private sinners, and those who correct them. Therefore by the Church He means her Prelates, and not the faithful generally. Again, because He assigns judgment and a tribunal to the Church, (and this belongs only to Prelates) to which obedience ought to be rendered, on pain of being considered a heathen, and afterwards refers to that judgment of the Church this general power of binding and loosing, both internal, in foro conscientiæ, and external, in foro externo, by excommunication, the opinion of Origen cannot be correct. For the sinner is brought to the Pastor of the Church, that he may be moved to repentance and confession, and so be absolved from his sin, and be justified and reformed, but if not that he may be excommunicated. So SS. Chrysostom, Hilary, Augustine, and others, passim. Wherefore theologians rightly gather and prove from this passage, the power of excommunication, as well as the sacrament of penance after the method of judgment and absolution. The Emperor Theodosius understood this, when being expelled from the Church by S. Ambrose because of his slaughter of the Thessalonians, he made his moan, "Even to slaves and beggars there is access to the temple of God, but I am shut out. For I know the Lord hath said, 'Whatsoever ye shall bind on earth shall be bound in heaven.'" Wherefore as a suppliant, he asked for absolution from S. Ambrose. This he obtained, and fulfilled the penance which he enjoined upon him. The Council of Basle take note from S. Thomas that there are three kinds of binding and loosing recognised by Catholics. The first is of authority, which belongs to God alone. The second of excellency, which is peculiar to Christ. The third, which has been granted by Christ to priests alone. Moreover this power of binding and loosing is a very ample one, and embraces various particulars, as I have shown in chapter Mat 16:19. Observe here the beautiful order of Christ's discourse. In the beginning of the chapter, when the Apostles were disputing about precedence, He puts the humility of the little ones, as it were a bridle upon them: and warns them lest by their ambition they offend the simple folk, and those who are as yet feeble in the faith of Christ. Then in Mat 18:15, He gives a remedy against scandal, brotherly correction; and He says all these things to the Apostles, as representing all the faithful. Then because He gives as the final stage of correction, that the Church must be told, that is to say, the Prelate of the Church, He intimates what His authority is, by saying, whatsoever ye shall bind on earth, &c. For this power of binding and loosing appertains to Prelates, not to the rest of the faithful.
18:19
Again I say unto you, &c. The connection of these words with what precedes is difficult to be traced. Therefore it has been taken in various ways. 1. Some are of opinion that the words refer to the two witnesses, of whom Christ speaks in Mat 18:16. Then the Gloss expounds, if two of you shall agree upon earth either in receiving one who is repentant, or in rejecting one who is proud, or about any other matter, about which they shall ask, it shall be done for them by My Father in Heaven. 2. Jansen draws out the connection thus If two shall ask anything of God, He will grant it: how much more therefore will He ratify the judgment of the Church in binding and loosing? And Maldonatus thus "In order that ye may not err in the judgment of binding and loosing, let prayer precede it. For if ye judge in My Name, whatsoever ye shall ask the Father in My Name, ye shall obtain." 3. Francis Lucas thus To you, O ye Apostles, not only do I give the power of binding and loosing, but another great gift as well. It is that if two of you agree to ask anything of God, ye shall obtain it. 4. Clearly and correctly, SS. Jerome, Hilary, Chrysostom, refer the words to the advantage of unity, of which He makes mention, verse 15, Mat 18:15: for the sake of which He instituted the precept of fraternal correction. It is as though Christ said, I have ordained that if any one sin against thee, thou shalt not pursue him with hatred, but shalt kindly correct him, with this end in view, that if two of you, especially if ye have been previously at enmity, or disagreement, should agree together, and unitedly ask anything of God, they may obtain it. Hear S. Jerome, "Christ's entire preceding discourse had invited to concord; and now He makes a promise of a reward, that we may with eagerness hasten unto peace. For He says that He will be in the midst of two, or three. Thus the Apostles persevering in prayer with one accord, obtained the Holy Ghost at Pentecost." (Act 1:14.)
Concerning anything, any proper thing, whether it be small or great, whether easy or difficult. Only you will understand that they must ask faithfully, hopefully, humbly and perseveringly: also that the thing asked for is expedient for them. For if it be not expedient, God will not give them what they ask, but something else which is far better and more profitable for them.
18:20
In My Name, i.e., for My sake; in respect of Me; for My sake and My love, seeking nothing but Me and My glory.
There am I, &c., i.e., there I stand, and co-operate, and guide their desires and prayers, and fulfil them. I am in the midst of them, as the Holy Ghost is in the midst of the Father and the Son, as it were the love and bond of both. S. Hilary gives the reason, “Because He who is peace and love will make his dwelling-place with good and peaceful dispositions.” And Origen says, we often fail to be heard of God, because we disagree among ourselves, and he gives the cause. As in music, unless there be harmony and concord between the sounds, the hearer is not gratified. So is it with the Church; unless there be agreement, God does not delight in it, nor listen to its voice." Some writers, arguing from the major to the minor, prove, not inaptly, the authority of Councils. For the declaration is a general one, and has proportionally greater force as respects Councils, than as regards other things. For if Christ be in the midst of two, much more must He be in the midst of the whole Church, gathered together in His Name, and represented by the Prelates and Bishops. For Councils are properly gathered together in the Name of Christ, i.e., by His authority, that they may increase and propagate His faith and glory. Wherefore when they ask in the Name of Christ that they may not err in faith, that they may reform the manners of the faithful, that they may have the assistance of the Holy Spirit, they certainly obtain these things. This is especially true of Œcumenical Councils, but it is applicable to Provincial Councils also, when they are legitimately constituted, and approved by the Pope.
18:23
In heaven. The Gloss says, By this He shows that God is above all things, and that He can fulfil what He is asked to do. Or, in heaven may mean in the Saints, which is equivalent to saying, that whatever they ask shall be done for them, because they have Him with them, from Whom they ask. Then came Peter, &c. Peter was led to ask this question in consequence of what Luke (xvii. 4) says Christ added upon this occasion. “And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.” Where seven times means the same as often, or indeed always, when thy brother repents. But Peter did not clearly understand whether seven times were to be taken definitely for the precise number seven, or whether it were to be taken indefinitely for as often as might be needed. He asks therefore Christ to explain His meaning, and to tell him exactly how often he was to forgive his brother his trespasses. Peter’s breast was narrow as yet carnal, and bounded by the flesh. He could not understand the infinite abyss of mercy which there was in the Divine nature of Christ. Jesus said unto him, &c. That is, times innumerable thou shalt forgive thy brother’s trespasses, if he repent. This is what I meant when I said (as in Luke xvii. 4) thou shalt forgive him seven times. By seven times I meant seventy times seven, that is always, times without number. So SS. Chrysostom and Augustine (Serm. 15 de Verb. Dom.). "I dare to say that if he shall sin against thee seventy times eighty thou shalt forgive him, or a hundred times eight. For if Christ found a thousand sins and forgave all, withdraw not thou thy mercy. For the Apostle says, “Forgiving one another, if any man have a quarrel against any; even as God, for Christ’s sake, hath forgiven you.“ Symbolically, S. Gregory (lib. 32, Moral. cap. 12) teaches that eleven is the symbol of sin, because this number transgresses the number of the Decalogue, ten. But seven is the symbol of totality, because in the seven first days of the world God created and set in order this whole universe. Again, in seven days, perpetually recurring, the whole of time is included. Seventy-seven is composed of eleven times seven. Therefore, seventy-seven signifies that all sins of every kind must be forgiven. This number, then, is the symbol of the plenary and perfect remission of all sins, whensoever a sinner repents. “Christ,” says S. Hilary, “has an allusion to Lamech, who said, when confessing his homicide, ‘Vengeance shall be taken of Cain sevenfold; but of Lamech, seventy times seven’” (Gen. iv. 24). See what I have there said. For as Lamech was punished, as it were, in seventy-seven generations, for as Josephus says, he had seventy-seven sons, who all perished in the deluge, so Christ our Saviour, by whom all sin is done away, was born from seventy-seven generations. For in the genealogy of Christ, as given by S. Luke, from God and Adam unto Christ there are numbered, inclusively, seventy-seven generations. Moraliter: Learn from hence the breadth of the heart, and the abyss of the love of Christ, who wishes us to forgive our brother seventy times seven, that is, whenever he offends against us. For if he wills us weak men to have so great charity and liberality, what do we think must be the abyss of love which He hath in Himself? Appositely says S. Augustine, “He sins once, I forgive. He sins a second and a third time, I forgive. He sins a fourth time: he must be chastised. Let us correct by words, and if need be, by stripes. But let us forgive the offence, let us put away the fault from our memory, that even though some discipline be imposed for love’s sake, gentleness may not depart out of our heart.” This number will be far greater, if with Origen we take the words exactly. For Christ said not, seventy times and seven times, but seventy times seven, that is to say four hundred and ninety; as it is clearly in the Greek, έβδομηκοντάκις έπτά. So many times does Christ wish us to forgive a penitent his offences. According to this meaning there will be an allusion to the seventy weeks of Daniel. For these make four hundred and ninety years which elapsed from the decree for rebuilding Jerusalem unto Christ, by whom there is full remission of all sins. See what I have said on Daniel ix. 24.
Therefore the kingdom of Heaven is likened, &c. The scope and signification of this payable will become apparent from the post-parable, ver. 35. So likewise will your Heavenly Father do also unto you, if ye from your hearts forgive not everyone his brother. This is the end in view of the parable, and the parts of it which pertain to this are to be referred to the thing signified. The other emblems are only for the adorning of the parable, having nothing to do with its signification, strictly speaking. Such mere emblems in this case are the command in ver. 25, for the sale of the wife and children; and the accusation of the cruel servant by his fellow-servants (vcr. 31). Again the scope of the parable is intimated by the word therefore, which has reference to the preceding verse. The force of it is as follows: “That ye may know how pleasing it is to God, and how it has been enjoined by Him, that we shall forgive our brother who has trespassed against us just as often as he repents, I therefore subjoin a parable, in which I compare the kingdom of Heaven to a king taking account of his servants." And when he began, &c. An Attic talent was equivalent to six hundred golden crowns. Ten thousand talents therefore would make a sum of six million golden crowns, a vast, an immense sum, altogether beyond the ability of a poor man to pay. And this sum would be twenty times as much, if we take the value of a Hebrew talent as our standard, for it was worth three thousand shekels, or twelve thousand French crowns. Thus ten thousand talents would be equivalent to a hundred and twenty million French crowns. And as Christ was speaking not to Greeks but to Jews, He would speak of the Hebrew talent. Consider then, that according to this parable, God requires of a sinner, who has committed but one mortal sin, more than if a master should require of a poor slave more than a hundred and twenty million crowns. For a single mortal sin, forasmuch as it is committed against God, and as far as in it lies, robs God of His Deity, is a far greater injury to God than all injuries done to all kings could be. It is a far greater debt than all the debts of all mankind, which are owed by them to all other men. For as God is far above all men, yea though they seem infinite in number, so does an injury against God surpass all the injuries done to men, and contract an infinite guilt and debt of punishment. Wherefore this vast amount of debt pertains rather to the thing signified, that is to say, mortal sin, than to the actual parable of the servant. For what servant could contract a debt of one hundred and twenty millions, unless he stole the king’s treasury, or destroyed, or betrayed a whole realm? Moreover if one mortal sin be a debt of one hundred and twenty millions, of how many millions will his debt consist, who has committed a hundred, a thousand, yea many thousand mortal sins? Now this suits the words seventy times seven. As though it were said—if God forgives you so vast a multitude of sins, far more in comparison than ten thousand talents, much more ought we to forgive all the trespasses of our neighbours, which are of far less consequence against us. Especially since God forgives us, upon this condition, our great faults, that we should forgive our neighbours their few and small faults. See Matthew vi. 14. The reason is an à priori one. Because God is infinite goodness, so also is sin an immeasurable evil. From hence it follows that no mere creature can make any equivalent satisfaction for mortal sin. Yea not all the works of the saints can make compensation for even one sin. Therefore in order to make an equivalent satisfaction for sin it was necessary that the Son of God should become incarnate, and should suffer; as the Fathers teach. Lastly: sin is rightly compared to a talent, because like a talent and weight of lead it sinks a man down to hell.
18:25
Verse 25. When he had not, &c. It was the law amongst various nations that if a debtor could not pay, his creditor might sell him with his wife and children, and pay himself with the price for which they were sold. That this was the custom among the Jews is seen from 2 Kings iv. 1., where the wife of a prophet who had died, said to Elisha, "Behold the creditor is come to take unto him my two sons to be bondmen.” Mystically: S. Jerome, “As the wife of the just man is called wisdom, so also the wife of the unjust and the sinner is called folly, whose children are evil thoughts.”
18:26
Falling down, upon his knees, or his face: Besought him. Many Greek MSS. read, παρεκάλει, but the greater number with the Syriac have προσεκύνει αυ̉τω̃, worshipped him. The Arabic has, Be patient, and I will give thee what is thine. This servant, that he may escape the sale of himself and his family into slavery promises mountains of gold. “0 my master! I will pay thee all I owe.” But this was impossible. But he would gain time, that through the delay he might employ the prayers of his friends to bend the mind of the king, whom he knew to be liberal and large-hearted, to forgive him the debt. And in this he was not mistaken. Hence it follows: The Lord had compassion, &c. The things are spoken parabolically to show how pleasing to God are a humble confession of sin, and prayer for pardon. Again there is signified how infinite is God’s mercy which immediately forgave this vast debt of sin to the servant who asked for it. Here is the scope of the parable. It is à priori reasoning. Because God is essentially good and kind, therefore it is His uncreated and infinite goodness and kindness which does good to all, and pardons and spares all, just as it is the property of fire to give heat, and of the sun to give light. Thus the Church prays, “0 God, whose nature and property it is to have mercy and to forgive, &c.
18:28
But the same servant... a hundred pence. This would amount to about four pounds of English money. See here the narrowness and covetousness of the human breast as compared with the largeness and liberality of the heart of God.
18:29
Verse 29. And his fellow servant, &c. He humbles himself before his fellow servant, and asks him to forgive him the hundred pence, in the self-same words with which that fellow servant had obtained from his master the remission of one hundred and twenty millions of crowns. But it was all in vain.
18:30
But he would not, &c. Greedily and rigidly does this servant stand upon his rights. And thus using them, he abused them, being unmindful of the mercy and clemency which the Lord had shewn to himself. Therefore he provoked the rigour of the justice of the same Lord against himself, and in fact had to suffer it.
18:31
So when his fellow servants, &c. This has to do with the adornment of the parable. For thus servants act in the houses of their masters, and in courts of princes. But this does not apply to the thing signified by this parable. For the saints and the blessed do not carry to God, or accuse the cruelty, or the sins of men, but rather excuse and cover them, and pray for them.
18:32
Verses 32, 33. Then his lord, &c., had pity on thee. Arab. according to my mercy towards thee. My mercy towards thee ought to have been the stimulus and the measure of the mercy which thou shouldst have shewn to thy fellow-servant. Measure I say, not equal, but proportional. For as I remitted ten thousand talents, it was thy duty to remit a hundred pence. Was wroth: Syriac, burnt with anger: the tormentors. It appears from history, and from the civil law of the Romans, to whom at that time the Jews were subject, that debtors were accustomed to be delivered by their creditors to tormentors, who cast them into prison, and scourged them. The Emperor Constantine I. out of Christian benignity abolished the punishment of scourging debtors with scourges loaded with lead. Moreover, tormentors are demons, says Remigius, who torment souls of sinners in hell in a thousand ways. Until he should pay, i.e., he must be tormented forever. For he could never pay that debt of ten thousand talents. So Chrysostom, Euthymius, Theophylact. It may here be asked—Is then every fault and its penalty which has been remitted by God to a penitent sinner reimposed by Him on account of such ingratitude and mercilessness? For that seems to be asserted in this parable. I say, 1. This parable is true in foro humano, juridically, and in a parabolic manner, especially because civil right granted to a donee may be rescinded by the donor on account of ingratitude. For so great would be the feeling among men with respect to the pride and cruelty of the wicked servant of the parable, that every one would think he deserved to pay and atone for his former debts and sins, not as though what had been forgiven revived, but because they were all virtually included in his subsequent cruelty. And thus we see princes inflict punishment upon those who had offended them, and whom they had afterwards spared, if they subsequently carry themselves in an arrogant and ungrateful manner towards them. They exact the penalty of all their previous offences. Whence they are considered to have only conditionally pardoned them, the presupposed condition being that they shall amend, and be grateful, and carry themselves modestly. I say, 2. That all this does not find a counterpart in foro divino, and in the thing signified by the parable. For God does not reimpose upon the sinner whom He has forgiven and who will not forgive his fellow men their trespasses against him, the sins which He has before forgiven. The reason is because God in His infinite clemency, forgives sins not conditionally, but absolutely and irrevocably to the penitent, according to the words, "The gifts and calling of God are without repentance.” Rom. xi. 29. Wherefore although the sinner who has been the object of pardoning grace, again fall into the same, or other sins, and will not forgive his neighbour, and thus proves himself ungrateful to God, yet does not the circumstance of this ingratitude so aggravate his sin, that on account of it all sins which have been already forgiven by God, are again imputed to him. For since God is the chief Goodness and Holiness, He cannot recall and set up afresh, sin which has once been done away. I may add that this ingratitude is not a peculiar sin, but only a general circumstance of all sin. General, I say, because in all and every sin there is a certain amount of ingratitude towards God. Wherefore in the court of the most good and merciful God this ingratitude does not aggravate the sin to which it is attached in the same way that it aggravates it at an earthly tribunal, among men. Wherefore the similitude and comparison of the parable are not to be sought for in this, but in the way in which Christ applies the parable in verse 35, viz., that God will not forgive the offences of those who do not forgive their neighbours, those offences I say, which they have in other ways contracted, or which they contract by their refusal to forgive others, or by their cruelty towards their neighbour. Wherefore sins which have been once forgiven by God are forgiven for ever, nor are they in any case recalled by God. So Theologians teach with S. Thomas, (3. p. q. 88. art. 1 and 3). I say 3. These things are true, but not sufficient. They do not exhaust the whole scope and force of the parable. For in it, it is expressly declared, And the lord was wroth, and delivered him to the tormentors until he should pay all the debt—that is to say, the ten thousand talents which had been already remitted. And it is subjoined, So also will My heavenly Father do likewise unto you, if ye from your hearts forgive now every one his brother their trespasses; namely, He will recall all your past sins which have been already forgiven, even as the lord recalled the past debt of his servant which had been already remitted. This remitted debt, therefore, and sin is said to be recalled and to return, through that subsequent mercilessness and ingratitude. 1. Because this want of mercy is a deadly sin; for to be unwilling to forgive our neighbour a fault, is to cherish hatred, anger, and revenge against him, which is clearly mortal sin. And thus by this means the former state of sin and liability to hell returns. For he who will not forgive is a debtor to the wrath of God in the same way that he was previously, on account of other sins. For this sin is irremissible, because so long as a man will not forgive his neighbour for a trespass against himself, so long will not God forgive him his own faults. In this very way, therefore, that a similar new sin of mercilessness is committed, by means of it, in a kind of way, past offences against God seem to live again, because the state of sin and the liability to hell live again. 2. Because this ingratitude is a great aggravation of sin, and that in a deadly manner, if we believe Soto (in 4 dist. 32, art. 3), who asserts that it must be mentioned by a penitent in confession. Others take a milder view—that the circumstance of ingratitude aggravates the sin to which it is attached, only venially. For this ingratitude attaches itself to all sin. Theologians teach that it is especially to be discerned and taken account of in four kinds of sins; namely, hatred, apostasy, obstinacy and impenitence. For these four are directly repugnant to the very essence of the remission of sins; that is to say, either to faith, or charity, or repentance. 3. Although this ingratitude be not in itself mortal sin, yet it is often a cause of mortal sin. For God, on account of this ingratitude, withdraws the more plentiful supply of His grace from the sinner, and permits him to be more severely tempted by the flesh and the devil. Hence it comes to pass that he falls into more dreadful mortal sins, by which that former multitude of faults returns, which is signified by the ten thousand talents. God will require of him as much as the former debt amounted to, because of his want of mercy; although the debt may be of other sins than those which had been remitted, that the words may be fulfilled, “He shall have judgment without mercy, who hath shewed no mercy.” (James ii. 13.) Verse 35: So also shall, &c. From your hearts: from the very bottom of your heart. For there are many who forgive with their lips, but not with their hearts. Christ, therefore, bids that the gall of rancour be cast out of the heart, and the honey of love substituted in its place. This parable, therefore, teaches how dreadful it is to keep anger and revenge against our neighbours in our minds; and, on the other hand, how pleasing it is to God to lay them aside, and convert them into love, even as God receives the penitent sinner to His grace and the bowels of His love, and buries in oblivion all his past offences, even as though they had never been committed. Moreover, not once, but seventy times seven—that is, always—must we forgive our neighbour who repents of the offence which he has committed against us. In order to show this, Christ spake the parable of the Ten Thousand Talents—that is, of a very vast debt. Let us, therefore, who are but weak men, imitate God, who forgives us our daily offences against Him, and those very many and very grievous, as often as we repent. And therefore He bids us pray daily, Forgive us our debts, even as we forgive them that are indebted to us.
18:1
Supra dominus monstravit futuram gloriam in sua transfiguratione, hic de profectione ad illam gloriam agit. Et dividitur in duo, quia primo docet quomodo perveniendum est ad eam; secundo reprehenduntur quidam inordinate petentes excellentiam in gloria, quae incipit in XX cap. Circa primum primo docet quomodo perveniendum est ad illam gloriam per viam communem; secundo quomodo per viam perfectionis, quod incipit cap. XIX. Primo quia per humilitatem pervenitur ad gloriam; ideo primo ostendit humilitatis modum; secundo prohibet inferre scandalum, ibi qui autem scandalizaverit unum de pusillis istis etc., tertio docet quod illatum est dimittendum, ibi si autem manus tua vel pes tuus scandalizat te, abscinde eum, et proiice abs te. Circa primum ponitur interrogatio discipulorum; secundo responsio Christi. Occasio interrogationis sumitur ex hoc quod dictum est Petro, quod iret ad mare, et staterem inventum in pisce solveret pro ipso, et pro Petro; unde videbatur eum aliis praetulisse. Et quia erant adhuc infirmi, ideo aliquem zelum et invidiae motum passi sunt. Sed videte quod quando duxit tres solum in montem, non ita moti sunt, sicut hic, cum solum praefert. Unde quaerebant quis putas maior est in regno caelorum? Cum non per maioritatem perveniatur, sed per spiritum humilitatis; ad Phil. II, 3: in humilitate superiores sibi invicem arbitrantes et cetera. In ista petitione est hoc imitandum, quod non erant cupidi de terrestribus, sed de caelestibus; II Cor. IV, 18: non contemplantibus nobis quae videntur, sed quae non videntur et cetera. Sed quid est? Nonne quaerenda est excellentia in regno caelorum? Dicendum quod habere eminentiam in regno caelorum est dupliciter. Aut ita quod reputemus nos idoneos; et hoc est superbia et contra apostolum, Phil. II, 3: in humilitate superiores sibi invicem arbitrantes et cetera. Sed appetere maiorem gratiam, ut maior nobis sit gloria, non est malum, ut I ad Cor. XII, 31: aemulamini charismata meliora. Item apostoli sciebant quod in gloria erant diversae mansiones, sicut stella differt a stella in claritate; ideo quaerebant, quia credebant unum maiorem alio: contra haereticos aliquos qui contrarium posuerunt.
18:2
Consequenter ponitur responsio Christi, et ponit factum Christi et dictum; unde dicit et advocans Iesus parvulum. Quis sit iste parvulus, exponitur tripliciter. Chrysostomus exponit vere parvulum, quia passionibus erat immunis, ut exemplum humilitatis praeberet, ut infra cap. XIX, 14: sinite parvulos venire ad me. Et dicitur quod iste fuit beatus Martialis. Aliter exponitur, quod Christus se parvulum reputans, statuit se in medio dicens nisi efficiamini sicut parvulus iste, non intrabitis in regnum caelorum. Lc. XX, 27: ego sum in medio vestrum sicut qui ministrat. Aliter. Quia per parvulum intelligitur spiritus sanctus, qui facit parvulos, quia est spiritus humilitatis; Ez. XXXVI, 27: ponam spiritum meum in medio vestri. Item notandum est verbum domini. Et primo tangit necessitatem; secundo efficaciam.
18:3
Dicit amen dico vobis, nisi conversi fueritis, ab ista scilicet elatione immunes; Zach. I, 3: convertimini ad me etc., et efficiamini ut parvulus iste, non aetate, sed simplicitate; I ad Cor. XIV, 20: nolite parvuli effici sensibus, sed malitia parvuli estote. Multae sunt conditiones parvulorum. Non magna appetunt; Rom. XII, 10: non alta sapientes. Sunt immunes a concupiscentia; supra V, 28: qui viderit mulierem ad concupiscendum eam, iam moechatus est eam in corde suo. Et talem concupiscentiam non habent pueri. Item non recordantur inimicitiae.
18:4
Unde nisi efficiamini sicut parvulus iste, scilicet imitatores proprietatum parvulorum, non intrabitis in regnum caelorum. Nullus enim intrabit nisi humilis; humiles spiritu suscipiet gloria, Prov. XXIX, 23. Vel non intrabitis in regnum caelorum, idest in doctrinam Evangelii, sicut infra XXI, 43: auferetur a vobis regnum Dei, et dabitur genti facienti fructus eius. Introitus enim est per fidem; unde nisi efficiamini, et si non credideritis sicut parvuli, non intrabitis in regnum caelorum, quia Marci ult., 16: qui non crediderit, condemnabitur. Prov. XXIX, 23: humilem spiritu suscipiet gloria.
18:5
Et qui susceperit unum parvulum talem, idest, quicumque est imitator puerilis innocentiae, hic maior est, quia quanto humilior, tanto altior: quia qui se humiliat, exaltabitur, Lc. XVIII, 14. Sed potest esse quaestio: videtur enim quod hoc non sit verum, quia perfectio est in caritate; ergo ubi maior caritas, ibi maior perfectio. Dicendum, quod caritatem necessario comitatur humilitas. Et potestis hoc videre si consideretis, quis sit humilis. Sicut enim in superbia sunt duo, affectus inordinatus, et aestimatio inordinata de se: ita, e contrario, est in humilitate, quia propriam excellentiam non curat, item non reputat se dignum. Istud de necessitate sequitur ad caritatem. Omnis homo cupit excellentiam quam diligit. Ergo quanto magis habet homo de humilitate, tanto magis diligit Deum, et magis excellentiam sui contemnit, et tanto minus sibi attribuit: sic quanto homo plus habet de caritate, habet etiam magis de humilitate. Et qui susceperit unum parvulum talem, me suscipit. Ex quo parvuli sunt tam idonei, non sunt scandalizandi; unde et qui scandalizaverit et cetera. Et primo ostendit quod non sunt scandalizandi propter poenam; secundo propter divinam providentiam. Secunda, videte ne contemnatis unum ex his pusillis. Primo dicit quod non est inferendum scandalum pusillis; secundo quod non est negligenter vitandum, ibi si autem manus tua et cetera. Et primo ponit poenam in speciali; secundo in generali, ibi vae mundo a scandalis et cetera. Videndum quod duplex est poena, scilicet poena damni, et poena sensus. Utramque tangit qui susceperit unum talem, non propter ipsum, sed propter me, me suscipit.
18:6
Sequitur qui autem scandalizaverit unum de pusillis istis et cetera. Si sit talis, constat quod maior est. Et quomodo qui maior est scandalizabitur? Perfecti enim non scandalizantur. Chrysostomus dicit quod scandalizare idem est quod iniuriam inferre, et haec potest perfecto et imperfecto inferri. Origenes dicit quod aliqui sunt effecti parvuli, aliqui in fieri: illi qui effecti sunt parvuli, sunt illi qui ad perfectionem pervenerunt, hi non possunt scandalizari; illi qui sunt in fieri, quia imperfecti sunt, possunt scandalizari, sicut sunt qui conversi sunt de novo. Hieronymus dicit quod licet non scandalizentur, aliquis tamen potest eos scandalizare, quia est scandalum activum et passivum. Dominus videtur tangere omnes apostolos, et specialiter Iudam tangit, sicut infra XXVI, 31: omnes vos scandalum patiemini et cetera. Et quae est haec poena? Expedit ei ut suspendatur mola asinaria in collo eius. Item, sicut dicit Hieronymus, loquitur dominus secundum modum Palaestinorum, qui non habebant molendina in aqua, sed habebant molendina cum equis. Unde mola asinaria dicitur quam equus vel asinus ducere potest. Et demergatur in profundum maris. Et haec erat poena quae inferebatur ei qui furtum fecerat: quia mola huiusmodi suspendebatur in collo eius, et proiiciebatur in mare. Quod etiam in beato Clemente factum est, licet non quia fur esset et cetera. Unde dignus est poena aeterna. Unde melius est quamcumque poenam temporalem sustinere in praesenti, quam sustinere poenam aeternam; ad Hebr. X, 31: horrendum est enim incidere in manus Dei viventis; et Dan. XIII, 23: melius est mihi absque opere incidere in manus hominum, quam peccare in conspectu domini. Aliter mystice: et hoc tripliciter. Uno modo, per molam caecitas gentilium intelligitur, quia animalia quae ponuntur ad ducendum hanc molam, sunt caeca: Iudic. c. XVI, 21 scribitur, quod eruerunt oculos Samsoni, et fecerunt eum molere. Unde expediret Iudaeis, quod numquam vidissent Christum, et essent proiecti in profundum maris, idest in profundum infidelitatis. Unde II Petr. II, 21: melius enim erat illis non cognoscere viam iustitiae, quam post agnitionem retrorsum converti. Aliter per molam asinariam intelligitur vita activa. Et contingit quod aliquis ad vitam contemplativam transit, et cum est ibi, scandalizat contemplationem, quia non sapit sibi; ideo expedit sibi ut suspendatur mola asinaria in collo eius, et proiiciatur in profundum maris, idest in profundum causarum temporalium. Augustinus dicit sic: expedit, idest congruit, et est poena congrua ei ut mola, idest cupiditas saeculi, quia qui scandalizat cupidus est, suspendatur in collo, idest in affectu, et demergatur in profundum, scilicet cupiditatum. Vae mundo a scandalis. Posita poena in speciali, ponitur in generali. Et tria facit. Primo praenuntiat in generali; secundo subiungit necessitatem; tertio tollit excusationem, quia illis qui scandalizant, expedit ut suspendatur mola asinaria in collo eorum et cetera. Vae mundo a scandalis. Per mundum intelliguntur mundi amatores, quia quantum aliquis coniungitur mundo, tanto magis scandalum patitur; unde dominus: in me pacem habebitis, in mundo pressuram, Io. XVI, 33. Vae mundo et amatoribus mundi. Necesse est enim ut veniant scandala. Quidam haeretici crediderunt quod esset necessitas absoluta quod peccata contingerent, et ex praescientia divina et ex natura stellarum induceretur necessitas. Sed hoc est falsum, quia Deo imputaretur, qui est auctor naturae. Chrysostomus dicit quod necesse est quod ita eveniat, ut necessitas divinae providentiae sit necessitas conditionata. Unde necessarium est quod si praevidit istum peccaturum, peccabit, sed non sequitur quod necessario peccet. Origenes dicit quod necessitas praesupponit malitiam Daemonum et infirmitatem hominum: unde necesse est quod veniant scandala, quia necesse est quod Diabolus homines decipiat, et homo ei obediat. Et ita ex suppositione malitiae Diaboli et infirmitatis hominum accidit haec necessitas. Alii exponunt necesse est, idest utile, quia per scandala probantur homines; I Cor. c. XI, 19: nam oportet haereses esse, ut qui probati sunt, manifesti fiant in nobis. Vel secundum Haymonem loquitur de scandalo crucis; I Cor. v. I, 23: nos praedicamus Christum crucifixum, Iudaeis quidem scandalum, gentibus autem stultitiam. Sed obiicitur: si necesse est, ergo immunes sunt a peccato, cum ita sit necesse evenire. Non dico quod hoc sit necesse necessitate absoluta; quia vae homini illi per quem scandalum venit. Unde licet Daemones instigent, tamen imputatur ei ad poenam; Rom. c. VI, 13: neque exhibeatis membra vestra arma iniquitatis peccato. Specialiter dicitur de Iuda qui tradidit illum.
18:7
Tu dicis quod vae homini illi per quem scandalum venit; unde non est pusillis inferendum scandalum. Et quamvis non debeat inferri, tamen non debent esse negligentes in vitando scandalum; immo aliquis potest vitare per aliquod utile ad actionem, vel cognitionem, vel supportationem.
18:8
Unde ponit sub similitudinem membrorum corporis si autem manus tua vel pes tuus scandalizat te, abscinde eum et proiice abs te. Non tamen intelligatis quod debeant abscindi membra corporis, sed per membra intelliguntur amici et proximi. Est enim homo homini necessarius ad operandum, ad supportandum, ad docendum. Quod corrigit in agendis, est manus: quod supportat, est pes; unde Iob XXIX, 15: oculus fui caeco, et pes claudo. Unde si manus tua, idest ille qui dirigit operationem tuam, vel pes, idest ille qui sustentat te, scandalizat te, idest occasio peccati est tibi, abscinde eum et proiice abs te. Et reddit causam bonum est tibi etc., quia melius est quodcumque malum temporale pati, quam mereri poenam aeternam.
18:9
Item aliquis est tibi necessarius ad docendum, unde est tibi oculus; unde et si oculus tuus scandalizat te, erue eum. Et reddit causam: melius est tibi et cetera. Vel potest referri ad totam Ecclesiam, quia oculi sunt praelati, manus diaconi, pes homines simplices. Unde magis est deponendus praelatus, vel diaconus abscindendus, quam Ecclesia scandalizetur. Vel per oculum accipitur contemplatio, per manum operatio, per pedem processio; unde si vides quod haec contemplatio, vel operatio, vel processio sit tibi occasio peccati, abscinde eam, et proiice abs te. Videte ne contemnatis unum ex pusillis istis. Supra docuerat vitare scandalum propter poenam, hic autem docet vitare ex consideratione divinae providentiae: et circa hoc duo facit. Primo proponit; secundo rationem assignat, ibi dico enim vobis et cetera. Ita dixit quod qui scandalizaverit unum ex his pusillis, expedit ei ut suspendatur mola asinaria in collo eius etc., videte ne contemnatis: parvitas enim cito facit ad contemptum. Ecce parvulum in gentibus dedi te, contemptibilem inter homines, Ier. XLIX, 15. Sed quaeritur de quibus pusillis hic loquitur. Dicendum de pusillis qui pusilli sunt reputatione hominum, sed magni apud Deum: isti sunt amici Dei; Lc. X, 16: qui vos spernit, me spernit. Sed contra hoc obiicitur, quia tales non scandalizantur, nec pereunt, et tamen habetur infra in hoc cap. quod venit filius hominis salvare quod perierat. Dicendum, sicut solvit Origenes, quod per parvulos intelliguntur humiles, qui perfecti sunt; et tales non scandalizantur, et tamen interdum deficiunt. Vel quamvis non scandalizentur omnes, tamen aliquis scandalizatur. Secundum Hieronymum intelligitur de parvulis in Christo, sicut de novo conversis ad Christum. Et tunc continuatur cum parte praecedenti. Ita dictum est quod pars scandalizans abscindenda est, et tunc pusilli, et infirmi, et peccatores, quamvis non scandalizandi, non tamen sunt contemnendi. Dico enim vobis quia Angeli eorum semper vident faciem patris mei. Hic assignatur ratio ex divina providentia. Primo quantum ad ministerium Angelorum; secundo quantum ad ministerium Christi, ibi venit enim filius hominis salvare quod perierat. Ita dictum est quod non contemnatis, quia illi, de quibus dominus habet tantam curam, non sunt contemnendi. Dico vobis quod Angeli eorum. Quare eorum? Quia deputati sunt custodiae eorum: quia, sicut dicit Hieronymus, unicuique homini deputatus est Angelus ad sui custodiam; Ps. XC, 11: Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis; Hebr. I, 14: omnes sunt administratorii spiritus in ministerium missi propter eos, qui haereditatem capiunt salutis. Isti habent officium quod divina deferunt et nuntiant nobis. Item orationes nostras ad Deum deportant et praesentant; Apoc. VIII, 4: ascendit fumus incensorum de orationibus sanctorum de manu Angeli coram Deo. Unde si dominus ita large eis providet, quod vult eis serviri per Angelos, non sunt contemnendi; in Eccli. XXXV, 18 s. de vidua dicitur, quod eius lacrimae ascendunt a maxilla usque ad caelum. Vel Angeli eorum, quia sunt concives eorum, quia una est societas Angelorum et hominum; unde sunt concives civitatis caelestis. Unde tanta est dignitas, quia semper vident faciem patris mei qui in caelis est. Et hic quatuor possunt designari. Continuitas visionis, quia semper vident. Posset aliquis dicere, quoniam aliquando mittuntur in ministerium, quare non semper vident faciem Dei: et ideo semper dicit. Item notatur sublimitas visionis eorum. Nos videmus aliqua de summis, sed in quadam obscuritate, et per creaturas, ut habetur ad Rom. I, 20: invisibilia enim ipsius a creatura mundi per ea, quae facta sunt, intellecta conspiciuntur. Sed Angeli in quadam altitudine; unde dicit in caelis. Item notatur manifesta visio; videmus enim nunc per speculum in aenigmate, tunc autem facie ad faciem, I Cor. XIII, 10. Non est dicendum, quod habeat faciem corporalem, sed dicitur facies, eius aperta visio. Cum enim aliquis videtur in speculo, non aperta visione videtur; sed quando in faciem, tunc aperte videtur. Sic Deus in speculo videtur, cum videtur per creaturas; sed quando in se, et per seipsum, tunc erit visio faciei ad faciem. Chrysostomus dicit quod notatur quaedam excellens iucunditas, quia isti sunt viri perfecti: si Angeli sunt administratores eorum, denotatur esse quaedam maior iucunditas eorum, quam Angelorum. Unde vident eum assistentem sibi. Unde non solum visio est dos, sed etiam comprehensio; ad Phil. III, 12: sequor autem si quo modo comprehendam. Sed quare dicit patris mei, qui in caelis est? Ad excludendum errorem eorum qui ponebant Angelos, idest Daemones. Unde dicebant quod Angeli in caelo sunt, Daemones in medio, et ideo sunt medii, et administratores nostri.
18:10
Ideo ad hoc excludendum dicit semper vident faciem patris mei, qui in caelis est. Item alia ratio est ad promovendum nostrum desiderium, quia si ipsi vident, et nos videbimus, hoc enim sperare debemus. Sed ne videatur esse parum quod Angeli ad custodiam hominum deputati sunt, probat hoc etiam per ministerium Christi. Et primo hoc probat; secundo adducit similitudinem.
18:11
Dicit ergo quod pusilli non sunt contemnendi, quia filius hominis venit salvare quod perierat. I ad Tim. I, 15: Christus Iesus venit in hunc mundum peccatores salvos facere. Supra I, 21: ipse enim salvum faciet populum suum a peccatis eorum.
18:12
Quid vobis videtur? Hic ponitur similitudo. Et primo ponitur diligens inquisitio; secundo gaudium de inventa ove. Unde dicit quid vobis videtur? Ita dictum est, quod filius hominis venit salvare quod perierat, quia pastor quaerit ovem perditam. Si alicui fuerint centum oves. Per centenarium universitas rationalis creaturae significatur: nonaginta novem idem est numerus qui novem, sed solum multiplicatus, quia novem multiplicata per decem faciunt nonaginta; qui numerus, scilicet novem, deficit a denario in unitate; unde per istas oves omnes rationales creaturas significat; Io. X, 27: oves meae vocem meam audiunt; in Ps. XCIV, v. 7: nos autem populus eius et oves pascuae eius. Per ovem quae erravit, significatur humanum genus. Et quare significavit per ovem quae erravit? Quia per unum hominem omnes erraverunt; I Petr. II, 25: eratis sicut oves errantes.
18:13
Nonne relinquit nonaginta novem in montibus? Non est littera in deserto, sed in montibus, sicut habetur in Graeco. Hoc tripliciter exponitur. Primo quia istae nonaginta novem significant Angelos qui relicti sunt in montibus, idest in caelestibus; Ezech. c. XXXIV, 13: pascam eos in montibus Israel. Vel per nonaginta novem significantur iusti, per ovem perditam peccatores; et sic reliquit in montibus, idest in altitudine iustitiae; Ps. XXXV, 7: iustitiae tuae sicut montes Dei. Vel per nonaginta novem superbi, per ovem humiles: unde nonne relinquit nonaginta novem in montibus, idest in superbia sua, et vadit quaerere eam, quae erravit? Ps. CXVIII, v. 176: erravi sicut ovis quae periit, require servum tuum, domine. Consequenter agitur de gaudio et si contigerit quod inveniat eam et cetera. Hic etiam triplex ratio potest assignari. Quod dominus gaudet de bonis, habetur Soph. III, v. 17: gaudebit super te Deus tuus in laetitia. Si per nonaginta significentur Angeli, per ovem homo, plana est ratio, quia dignus erat homo reparatione; ad Hebr. II, 16: nusquam Angelos apprehendit, sed semen Abrahae apprehendit. Si per nonaginta intelligamus iustos, similiter plana est ratio, quia dux plus diligit militem, qui cadit in bello, et post viriliter pugnat semper, quam illum qui numquam cecidit, et semper tepide pugnat. Sic, cum aliquis peccavit, et post fortiter resurgit, et semper viriliter se habet, plus eum diligit; II ad Cor. VII, 9: gaudeo quia contristati estis ad poenitentiam; ideo plus gaudet dominus de eo etc., cum maioris est zeli. Tamen non est extendendum ad omnes, quia potest habere iustus tantum zelum quod plus placet Deo, quam in poenitente. Secundum etiam tertiam expositionem patet ratio, quia plus gaudet de eo, qui recognoscit peccatum, ut patet de publicano et Pharisaeo.
18:14
Concludit ergo sic non est voluntas ante patrem vestrum qui in caelis est, ut pereat unus de pusillis istis. Minus dicit, et plus significat, quia voluntas eius est ut salventur; I Tim. II, 4: qui vult omnes homines salvos fieri. Si enim non vellet, non mitteret Angelos. Ez. XVIII, 23: numquid voluntatis meae est mors impii? Dicit dominus. Si ergo peccaverit in te frater tuus et cetera. Hic agitur de scandalo dimittendo. Et primo ponitur ordo; secundo numerus, ibi tunc accedens Petrus ad eum et cetera. Circa primum tria. Primo ponit secretam admonitionem; secundo testimonium, ibi si autem non te audierit etc., tertio Annuntiationem, ibi quod si non audierit eos, dic Ecclesiae. Circa primum primo dat suum documentum; secundo assignat rationem dati, ibi si autem te audierit, lucratus eris fratrem tuum. Ita dixi quod non sunt contemnendi pusilli, sed quid faciendum est si aliquis scandalizat? Hic docet.
18:15
Si autem peccaverit in te frater tuus, vade, et corripe eum inter te et ipsum solum. Notate primo quod dicit peccaverit: unde loquitur de peccato perpetrato. Unde aliter procedendum est in peccato perpetrato, aliter in perpetrando, quia perpetratum non potest esse non perpetratum; unde in perpetrando est operam dare quod non fiat; Is. c. LVIII, 6: dissolve colligationes impietatis, solve fasciculos deprimentes et cetera. Unde in perpetrando non oportet quod servetur talis ordo, in perpetrato oportet. Item dicit in te. Glossa: si iniuriam vel contumeliam intulerit tibi. Unde vult dicere quod peccatum factum contra nos, remittamus; sed peccatum quod fit contra Deum, nos remittere non possumus, ut dicit Glossa. I Reg. II, 25: qui peccaverit contra Deum, quis orabit pro eo? Item debes praecipue curare iniurias factas ab eo, qui tecum est in eadem societate; de aliis etiam habenda est cura, sed non tanta. I Cor. V, 12: quid nobis de eis qui foris sunt iudicare? Vade et corripe eum inter te et ipsum solum. Dominus discipulos ad perfectam sollicitudinem et correctionem ducit. Supra V, 23 dominus dixerat, quod si aliquis offenderet fratrem, quod relinqueret munus ante altare etc., hic autem plus procedit, quia non solum ille qui laesit, sed qui laesus est: unde si peccaverit in te, vade etc.; Ps. CXIX, 7: cum his, qui oderunt pacem, erant pacificus. Et numquid primo remittes? Non; sed primo debes corripere: unde non iubet cuique dimittere, sed poenitenti. Item dicit corripe, non increpa, vel exaspera: et breviter ostende. Si cognoscit, tunc debes dimittere; unde, instruite eos in spiritu lenitatis, ad Gal. VI, 1. Sed numquid peccat qui hanc correctionem dimittit? Augustinus: si non corripis, peior factus es tacendo, quam ille peccando. Sed, cum hoc sit verum quod omnes corripere teneantur, diceret aliquis quod solis praelatis convenit ex officio, aliis vero ex caritate. Aliquando dominus permittit bonos cum malis puniri. Quare? Quia non corripuerunt malos. Tamen dicit Augustinus quod aliquando debemus desistere, si times ne propter correctionem istam non emendentur, sed deteriores reddantur. Item si times ne inducat persecutionem Ecclesiae, non peccas. Si vero desistis, ne laedaris in temporalibus, ne molestia tibi accidat, vel huiusmodi, peccas; Prov. IX, 8: argue sapientem, et diliget te. Corripe eum inter te et ipsum solum. Et quare? Quia ista correctio fit ex caritate; caritas autem est amor Dei et proximi. Si amas, debes salutem eius diligere. Sed in hoc duo sunt attendenda, scilicet conscientia et bona fama. Si vis ergo eum salvare, debes famam suam salvare; hoc autem facies corrigendo inter te et ipsum. Si ante omnes corripis, famam eius tollis: tamen conscientia praeponenda est famae. Tamen frequenter accidit quod quando homo videt publicari peccatum suum, ita fit effrons quod omni peccato se exponit; Ier. II, 20: sub omni ligno frondoso tu prosternebaris, meretrix; Eccli. IV, 25: est confusio peccatum adducens. Sed contra hoc obiicitur quod habetur I Tim. V, 20: peccantem coram omnibus argue. Et hoc est verum si publice delinquatur. Est enim aliquis peccans publice, et tunc publice increpandus est: et aliquis secretus, et tunc secreto est increpandus; et hoc patet, quia dicit Augustinus, quod si te solo sciente peccaverit corripe eum inter te et ipsum solum. Quod si te audierit lucratus es fratrem tuum. Ad quid hoc dicit? Propter tria. Ut scias quo fine debeas corripere: quia si propter teipsum corripis, nihil facis, quia ubi privata est emenda, non est correctio meritoria; sed si propter Deum, tunc valet. Item hoc est ad quod debes intendere, scilicet menti fratris inserere correptionem et doctrinam. Item posset aliquis dicere, quod perdere fratrem suum non esset iustum. Sed si ita esset, non dixisset lucratus es fratrem tuum. Item lucratus es, quia ipse est commembrum tuum: et sicut membrum membro compatitur, sic et tu fratri tuo. Item lucratus, quia tibi ipsi lucraris salutem; Iac. IV, 11: qui iudicat fratrem suum, detrahit legi, et iudicat legem; unde ibid. V, 20: qui converti fecerit peccatorem ab errore viae suae, liberat animam eius a morte, et operit multitudinem peccatorum. Si autem te non audierit, adhibe tecum unum vel duos. Hic inducit testimonium adhibe unum vel duos et cetera. Deut. c.
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XIX, 15: in ore duorum vel trium testium stet omne verbum. Sed hic est quaestio: quare statim non inducit testes? Dicendum quod sic debet mundari conscientia, quod non laedatur fama: unde si primo et per se potest, bene quidem; si non, tunc advocet testes. Et Hieronymus dicit quod unum primo, et post duos. Et quare? Ut sint testes correctionis factae, quia si ulterius procedit, non est tibi imputandum. Hieronymus dicit quod etiam ad aliud, ut scilicet convincat de peccato: quia aliqui sunt ita pertinaces, quod non recognoscunt, ideo debes testes adducere, ut convincas eum de facto. Vel forte iterabit iniuriam. Vel, secundum Augustinum, ad convincendum eum. Sed contra hoc videtur esse quod Augustinus dicit quod antequam duobus ostendat, debet ostendere praeposito, et hoc est ostendere Ecclesiae. Ergo videtur pervertere ordinem. Dico quod potest ostendi praelato, vel ordine iudiciario, vel ut personae privatae. Intendit ergo Augustinus quod debet ostendi praeposito primo ut personae privatae, ut tamquam persona privata det operam correctioni. Unde dicit si eos non audierit, dic Ecclesiae. Hic ponitur denuntiatio. Et primo denuntiat; secundo ponitur sententia; tertio efficacia. Secunda ibi si autem Ecclesiam non audierit etc.; tertia ibi amen dico vobis et cetera. Dicit si autem non audierit eos, dic Ecclesiae, idest toti multitudini, ut confundatur, ut qui noluit sine confusione corripi, cum confusione corripiatur. Est enim confusio adducens peccatum, et est confusio adducens gloriam et gratiam, Eccli. IV, 25. Vel Ecclesiae, idest iudicibus, ut corrigatur; Deut. XXI, 18: si aliquis habeat filium contumacem et protervum, qui non audierit patris ac matris imperium, et coercitus audire contempserit, apprehendent eum, et ducent ad seniores civitatis illius, et ad portam iudicii et cetera.
18:17
Deinde additur poena si Ecclesiam non audierit, sit tibi sicut ethnicus et publicanus. Ethnici sunt gentiles et infideles; publicani, qui tributa recipiunt, qui sunt publici peccatores. Unde quasi separati excommunicentur per sententiam Ecclesiae, quia Ecclesiam non audierunt. Unde pro sola contumacia potest homo excommunicari. Amen dico vobis et cetera. Hic ponitur efficacia huius sententiae. Quia posset aliquis dicere: quid curo ego si Ecclesiae dicatur, et sim excommunicatus?
18:18
Ideo ostendit efficaciam istam amen dico vobis, quaecumque alligaveritis super terram, erunt ligata et in caelo: et quaecumque solveritis super terram, erunt soluta et in caelo. Supra dicta sunt Petro haec; hic autem dicitur toti Ecclesiae. Et dicitur alligare, vel quia non solvit, vel quia excommunicat. Origenes dicit quod hic dicit in caelo cum autem Petro locutus est, dixit in caelis, ad designandum quod Petrus habet universalem potestatem. Hic autem dicit in caelo, quia universalis non est eis potestas, sed in aliquo loco, quia Petro universalem potestatem dedit. Iterum dico vobis et cetera. Hic ponit efficaciam orationis. Et primo hoc facit; secundo rationem dat, ibi ubi enim sunt duo et cetera.
18:19
Dicit iterum dico vobis et cetera. Sed contra potes obiicere, quia multa petimus, quae non obtinemus. Hoc contingit primo propter indignitatem petentium; unde dicit duo ex vobis, scilicet, qui secundum Evangelium vivitis. Iac. IV, 3: petitis, et non accipitis, eo quod male petatis. Item quia non consentiunt, quia non habent vinculum pacis: impossibile est enim preces multorum non exaudiri, si ex multis orationibus fiat quasi una; II Cor. I, 11: ut ex multarum personis facierum eius, quae in nobis est, donationis per multos gratiae agantur pro nobis. Item quia quaedam petunt quae non expediunt eis ad salutem: petitio enim debet esse de re utili infra XX, 22: nescitis quid petatis. Fiet illis a patre meo, qui est in caelis, idest in altis: vel in caelis, idest in nobis.
18:20
Ubi enim sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum; congregatione sanctorum, non terrenorum. Ps. CX, 1: in consilio iustorum et congregatione, magna opera domini. Ubi ergo duo vel tres. Caritas non est in uno, sed in pluribus; unde I Io. IV, 16: qui manet in caritate, in Deo manet, et Deus in eo. Ideo ego sum in medio eorum.
18:21
Tunc accedens Petrus dixit ad eum: domine, quoties peccabit in me frater meus, et dimittam ei? Supra docuit quo ordine sit dimittendum, quia post correctionem et emendam, hic agit de numero quoties sit dimittendum. Primo ergo ponitur Petri interrogatio; secundo Christi responsio; tertio adhibetur similitudo. Secunda ibi dicit illi Iesus etc.; tertia ibi assimilatum est regnum caelorum. Dicit ergo tunc accedens. Tunc, scilicet audito hoc verbo si peccaverit in te frater tuus etc., tunc motus fuit Petrus an semel, an pluries dimitteret, et dixit quoties peccaverit in me frater meus etc., nonne dimittam usque septies quasi dicat: usque septies, infirmitatis est, sed plus malitiae. Ideo petiit si dimitteret usque septies. Item sciebat illud, quod dictum est IV Reg. V, 10, quod Eliseus praecepit Naaman, quod septies lavaret se in Iordane; ideo cogitavit quod septies dimittere deberet.
18:22
Dicit ei Iesus: non dico tibi septies, sed septuagies septies. Uno modo potest teneri hoc, quod dicit septies, aggregative, ut sit sensus: non septies, sed septuaginta vicibus. Vel potest teneri multiplicative, ita quod septem vicibus septuaginta: et sic exponit Hieronymus. Secundum primam expositionem, quae est Augustini, datur intelligi quod totum debemus condonare, sicut Christus omnia condonavit. Ad Col. III, 13: donantes vobismetipsis, si quis adversus aliquem habet querelam, sicut et dominus donavit nobis, ita et vos. Vel potest dici, quod ponitur numerus finitus pro infinito, sicut in Psalmis: verbum quod mandavit in mille generationes. Secundum Hieronymum, eadem est causa; tamen additur ratio numeri. Per sex enim perfectio significatur, per centenarium, qui multiplicatur per denarium, Decalogus significatur. Primus numerus, qui a denario recedit, est undecimus. Et quia per sex universitas significatur, ideo universitas peccatorum significatur; quasi dicat: omnia quaecumque frater tuus peccaverit contra te, dimitte ei. Unde secundum Hieronymum videtur, quod velit dicere, quod plus remittere potest, quam ipse possit offendere.
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Ideo assimilatum est, et cetera. Hic ponitur similitudo, et tria facit. Primo innuitur divina misericordia; secundo tangitur ingratitudo, ibi egressus autem servus ille etc., tertio ingratitudinis poena, ibi videntes autem conservi eius et cetera. Circa primum primo ponitur examinatio debitorum; secundo magnitudo debiti, ibi et cum coepisset rationem ponere, oblatus est ei unus qui debebat ei decem millia talenta; tertio iustitia exigendi, ibi cum autem non haberet unde redderet etc., quarto debiti remissio, ibi misertus autem dominus servi illius et cetera. Dicit ergo: quia semper debetis esse parati ad remittendum, ideo debetis hanc similitudinem intelligere: regnum caelorum est lex regni: ipsum verbum Dei est iustitia et veritas; I ad Cor. I, 30: qui factus est nobis sapientia, et iustitia, et sanctificatio, et redemptio. Istud ergo assimilatum est homini regi, quando verbum caro factum est. Vel per regnum praesens Ecclesia designatur, ut supra XIII, 41: colligent de regno eius omnia scandala. Et bene dicitur regnum, si consideremus omnia quae sunt in regno. In regno est rex, servi, et huiusmodi. Homini regi. Iste rex est Deus, sive intelligatur de patre, sive de filio, sive de spiritu sancto. Qui voluit ponere rationem cum servis suis. Per servos domini intelliguntur praelati Ecclesiae, quibus commissa est cura animarum. Lc. XII, 42: fidelis servus et prudens, quem constituit dominus super familiam suam. Quid est ergo rationem ponere de commissis, nisi quod obligant se ut rationem reddant? Ad Hebr. XIII, 17: ipsi pervigilant quasi rationem pro animabus vestris reddituri. Quia etiam unicuique anima sua commissa est, ideo quilibet potest dici servus; unde Iob I, 8: numquid considerasti servum meum Iob? et cetera. Unde positus est quilibet ut reddat rationem de omnibus: nam etiam de quolibet verbo otioso oportet reddere rationem, supra XII, 36. Et cum coepisset ponere rationem. Finis huius rationis erit in die iudicii; principium, quando primo inducit aliquam tribulationem. I Petr. IV, 19: itaque et hi qui patiuntur secundum voluntatem Dei, fideli creatori commendent animas suas. Ez. IX, v. 6: a sanctuario meo incipite. Item tangitur diligens examinatio meritorum. Thren. III, v. 40: scrutemur vias nostras, per quod intelligitur examinatio conscientiarum.
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Et in ista examinatione oblatus est ei servus, qui debebat decem millia talenta. Si ad praelatos referimus haec talenta, peccata subditorum intelligimus: quia quoties peccat subditus per negligentiam suam, efficitur debitor talentorum. Unde dicitur III Reg. XX, v. 39: erit anima tua pro anima sua. Vel potest dici, quod mille est numerus perfectus, quia est cubicus. Item per decem intelligitur numerus Decalogi. Item per talentum gravitas peccati. Zach. V, 7: et ecce talentum plumbi portabatur et cetera. Unde significatur homo habens multitudinem maximorum criminum; unde quando Deus vult ponere rationem, et examinare conscientiam suam, invenit massam criminum. I Paralip. ult.: peccavi super arenam maris. Cum autem fit haec examinatio debiti, petuntur tria. Primo significatur causa examinationis, vel causa poenae; secundo describitur poena; tertio fructus poenae.
18:25
Aliquis punitur quando ex seipso non habet unde satisfaciat, unde dicit cum autem non haberet unde redderet, cum totum quod habet, non sufficit. Unde Michaeae VI, 6: quid dignum offeram domino? et cetera. Ideo cum non haberet unde redderet, iussit eum dominus eius venumdari etc., quia cum dominus facit rationem cum homine, et non habet homo unde solvat, et considerat iustitiam Dei, quae est poena, iubet quod venumdetur. Quando venumdatur, pretium peccati est poena: pretium est quod aliquis accipit pro eo: et sic venumdatur, quando poena infligitur. Is. l, 1: in iniquitatibus vestris venumdati estis. Et uxorem, et filios. De uxore generat filios. Filii autem sunt opera, uxor concupiscentia, vel radix peccati. Et omnia quae habebat, quae sunt Dei dona. Osee II, 8: dedi ei frumentum, et vinum, et oleum, et argentum multiplicavi ei, et aurum et cetera. Punitur ergo pro uxore, et filiis, et donis sibi datis. Sap. XIV, 9: similiter autem odio sunt Deo impius et impietas eius. Ps. CVIII, v. 9: fiant filii eius orphani, et uxor eius vidua. Procidens autem servus ille rogabat eum, dicens. Hic ponitur misericordia domini. Et primo ponitur provocativum misericordiae: quod enim multum provocat misericordiam, est oratio. Unde quando homo sentit se in periculo, debet recurrere ad orationem. Eccli. XXI, 1: fili, peccasti non adiicias ultra, sed et de pristinis deprecare, ut tibi dimittantur. Commendatur autem huius humilitas; item commendatur discretio; item commendatur iustitia. Humilitas, quia procidens. Ps. ci, 18: respexit dominus in orationem humilium. Unde rogabat eum. Origenes scribit, orabat eum.
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Item tangitur discretio eius, quia non petiit totum sibi dimitti debitum, sed tantum petiit tempus; unde dicit: patientiam habe in me idest, da mihi tempus, ut possim satisfacere. Sic petebat Iob X, 20: dimitte me paululum, ut plangam dolorem meum. Item tangitur iustitia: et omnia reddam tibi. Ps. l, 21: tunc imponent super altare tuum vitulos.
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Item ponitur miseratio domini relaxantis misertus autem dominus servi illius, dimisit eum, et debitum dimisit ei. Unde dolor poenitentis non causat remissionem, sed misericordia domini; unde ad Rom. IX, v. 26: non est currentis, sed miserentis Dei. Misertus autem dominus et cetera. Notate, quod dominus plura dat, quam homo audeat petere: ut in illa oratione dicitur: qui merita supplicum excedis et vota. Unde dimisit eum, idest absolvit, et debitum, peccati, dimisit. Potest enim esse tanta contritio quod totum dimittat.
18:28
Sequitur ingratitudo egressus, autem servus ille etc., et ponuntur quinque quae aggravant ingratitudinem eius. Primo enim aggravatur ex tempore, quia si post novem vel decem annos accidisset, non esset mirum; sed quia eodem die deliquit, ingratus efficitur; sicut de peccatore, qui quando sunt dimissa eius peccata, in eodem die ad peccata regreditur. Unde dicitur egressus, Iac. I, 24: consideravit enim se, et abiit, et statim oblitus est qualis fuerit. Item ex simulatione, quoniam in consideratione domini humilis fuit, sed egressus statim ostendit qualis esset. III regum XXII, 22: egrediar, et ero spiritus mendax in ore omnium prophetarum eius. Item ostenditur ex cognatione, quoniam invenit unum de conservis suis. Eccli. XXVIII, 3: homo homini servat iram, et a Deo petit medelam. Item ex parvitate debiti, quia debebat centum denarios; unde in numero erat differentia, quia ipse decem millia: in pondere, quia ille denarios, et ipse talenta. Unde peccata quae in Deum committuntur, sunt et plura et gravia magis quam peccata quae in hominem, quae levia sunt, quia ex infirmitate; unde differens ibi est gravitas, sicut inter talenta et denarios. Gravius enim esset regem percutere, quam unum famulum. Item designatur crudelitas in exigendo, quia tenebat eum, quia trahebat in causam, et vexabat eum et suffocabat eum, et respirare non dimittebat. Item ex crudelitate, quia noluit remittere. Unde primo ponitur supplicatio debitoris; secundo crudelitas ipsius, ibi ille autem noluit et cetera. Notandum quod omnia, quae ille servus fecit domino, iste fecit ei; unde procidens rogabat. Supra dicitur orabat, hic rogabat, quia supra reddebat honorem, qui debetur Deo; hic autem tangit honorem, qui debetur homini: ideo dicit rogabat. Sed nihil valuit ei; unde dicitur ille autem noluit. Prov. XII, 10: viscera impiorum crudelia.
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Et misit eum in carcerem, idest in tribulationem, donec redderet debitum, idest ad hoc, ut redderet debitum. Prov. VI, 34: ira et furor viri non parcent in die vindictae. Videntes autem conservi eius. Hic tanguntur quatuor. Primo ponitur reprobatio istius peccati; secundo obiurgatio peccati ex parte Dei, ibi tunc vocavit illum dominus suus; tertio poena, et iratus dominus eius tradidit eum tortoribus; quarto applicatur similitudo, ibi sic et pater meus caelestis faciet vobis et cetera.
18:31
Dicit ergo videntes autem conservi eius et cetera. Videmus enim, quod si patiatur unum membrum, compatiuntur alia; unde videntes hominem affligi, compatiuntur ei naturaliter. Ps. CXVIII, 158: vidi praevaricantes, et tabescebam. Unde contristati sunt. Gaudere cum gaudentibus flere cum flentibus, ad Rom. XII, 15. Et venerunt, et nuntiaverunt domino suo, idest divinam iustitiam imploraverunt. Desiderium pauperum exaudivit dominus, praeparationes cordis eorum audivit auris tua, Ps. X, 17. Consequenter ponitur obiurgatio tunc vocavit eum dominus suus et cetera. Vocat dominus per mortem. Iob XIX, 16: vocabis me, et ego respondebo tibi. Et ait illi. Primo exprobrat malitiam; secundo beneficium collatum; tertio commemorat quod debuit facere.
18:32
Dicit ergo serve nequam. Superius cum deberet ei, non dixit ei opprobrium; sed nunc cum facere debuit quod non fecit, dixit, serve nequam; quia quod homo peccet, hoc humanum est; sed si perseveret, hoc diabolicum est. Omne debitum dimisi tibi.
18:33
Hic exprobrat beneficium illatum, quod supra non fecerat, numquid non oportuit et te misereri conservi tui? Quasi dicat: tu recepisti magna, et non vis impendere parva? Et iratus dominus et cetera. Et primo agit de poena, per quam fit separatio a Deo. Quando supra dominus iussit venumdari, non dixit quod esset iratus, quia monitiones non sunt ex divina iustitia, sed ex misericordia; sed obiurgatio est ex ira Dei. Prov. XIX, v. 12: sicut fremitus leonis, ita et ira regis. Secundo quia subiicitur Daemonibus; unde tradidit eum tortoribus. Eccli. XXXIII, 14: reddet illis secundum iudicium suum.
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Item tangitur poenae perpetuitas, quoadusque redderet universum debitum; et hoc erit in infinitum. Si enim poena cessare non debet, donec fiat satisfacio debiti, et nullus sine gratia potest satisfacere, qui decedit sine caritate, non poterit satisfacere.
18:35
Sic et pater meus caelestis faciet vobis. Hic adaptat similitudinem. Pater est Deus, sicut supra VI, 9: pater noster, qui es in caelis. Faciet vobis, idest non remittet peccata vestra, nisi remiseritis unusquisque fratri suo de cordibus vestris. Hic videtur innuere, quod peccata dimissa redeant, sicut vult Origenes, quod dimissa redeunt in aliquibus, sicut in apostasia. Item si dolet poenituisse. Sed hoc non videtur, eo quod remissio efficaciam habet a sacramentis: ideo peccata et manifesta et occulta remittuntur; dicuntur autem redire per ingratitudinem.
18:1
At that hour. " ABOUT that time," sub idem tempus ; a Hebraism. S. Mark (ix. 33) says that Christ anticipated the Apostles and asked what they disputed of in the way. They had disputed which of them should be the greatest. S. Luke (ix. 46) says that Jesus, knowing their thoughts, did not ask them, but took a child, and said : "Whosoever shall receive this child in My name receiveth Me, and whosoever receiveth Me receiveth Him that sent Me. For he that is the lesser among you all, he is the greater." Of this kind of contention, S. Augustin, on the passage (De Consens., u. 61), is silent. S. Chrysostom and Euthymius say that the Apostles disputed, not once, but frequently, on the subject. (i) In the way; (2) In the house, when they saw Peter preferred to them in the payment of the tribute ; (3) When Christ asked them what they disputed of in the way. (i) Then Christ asked the Apostles what they treated of; (2) Then the Apostles, seeing that their thoughts and contention were known to Christ, asked Him what they had not ventured to ask before — Which of them was the greatest ? It has been doubted on what occasion they asked this. S. Jerome, Bede, and Euthymius think that it was when they saw Christ pay the tribute for Himself and Peter. Others differ, because it appears from 5. Mark ix. 33 that they had had their thoughts on the subject in the way before they came to Capernaum and the tribute had been paid ; but we have said from S. Chrysostom and Euthymius that they had frequently and on different occasions discussed the question. The payment of the tribute, therefore, did not put the thought into their minds, but only strengthened that which was in them already. For there had been often occasions before. They had seen Peter, with two others, go up the mountain with Christ, and the keys of the kingdom of heaven given to him (xvi. 19), as again S. Chrysostom and Euthymius say. Others give another and not unacceptable reason — that they had heard Christ often speak of His death as being now very near at hand, and wondered which of them would be, so to speak, His heir — that is, His vicar after His death. This is very agreeable to human nature and custom, when men stand around those who are at the point of death, with thoughts of their succession. The Apostles seem to have done this on the eve of Christ's Passion (5. Luke xxii. 24). Who thinkest tJwu, The comparative is put for the superlative, and the present for the future, by a Greek idiom, as if it were written, Which of us is to be the greatest in the kingdom of heaven ?
In the kingdom of heaven. Some, as SS. Chrysostom and Epiphanius, take these words to mean the kingdom of heaven itself, and the celestial glory, which from verse 3 seems probable. It is credible that Christ answered the Apostles about the same kingdom of heaven as they spoke of. But it is more likely that in this instance the Church is termed the kingdom of heaven — (i) From the cause of their asking the question when they saw Peter in every respect preferred, and they thought that he would be the head of all the Church ; (2) From their having been blamed by Christ when He rebuked their ambition. To wish to be the first in the kingdom of heaven is love, not ambition ; but to wish to be first in the Church, and to be placed over others, was to incur blame as being ambitious. This may be proved from verse 3, where the contrary opinion is approved. For Christ would say that he who is least in the present kingdom of heaven — that is, the Church — should be accounted greatest, and should, there fore, be the greatest in heaven. So speaks S. Luke of the present kingdom of the Church (ix. 48). Christ therefore plays on the ambiguity of the words, when He says, " Except ye be converted," as we have observed that He has often done before.
18:2
And Jesus calling to Him a little child. Some think that it was an infant, because S. Mark says that Christ took him up in His arms (S. Mark ix. 35; x. 1 6). But they are in error. For a child larger than an infant may be small enough to be taken up in arms, and this child was able to walk. Christ then called, not an infant, but a child, and an innocent one, and placed him in the midst, that, as has been observed by S. Chrysostom, he might teach humility, not in words, but by actual facts.
18:3
Unless you be converted. It has been erroneously inferred from these words that the Apostles were then in a state of mortal sin, because Christ said " except," as if they were not able to enter the kingdom of heaven at that time. Christ meant simply that they could not enter it themselves unless they were like children in simplicity and humility. This is not to be understood as if a humility and simplicity equal to that of children were required in all men. For if so, who would ever enter the kingdom of heaven ? But the greatest example of humility is put forward, not that we may wholly come up to it, but that we may approach as near to it as we possibly can. So we are commanded to be perfect as our Father in heaven is perfect (chap. v. 48). Nor is it intended that the Apostles had not such humility as would enable them to enter the kingdom of heaven ; but they have what is required shown to them, that if they have it not, they may gain it, and if they have it, they may keep it. The expression, " unless you become," &c., does not mean that they were not such then. It alludes to their age, that as they are fully grown now, they should become as little children, as Christ said to Nicodemus (S. John iii. 3). But Christ blamed the ambition of the Apostles. Granted. It does not follow, however, that it was such as to be a mortal sin, or to hinder them from entering the kingdom of heaven ; for it might be venial, and it is right that we should believe it to have been such. The Apostles, therefore, are to be excused by this or some other better reason, as S. Chrysostom excuses them, not blamed. Christ commands us to be like children, not in all things, but in simplicity, in humility, and in innocence, as S. Paul (i Cor. xiv. 20), as say S. Clement of Alexandria (Pcedag., i. 5), S. Ambrose (Serm. x.).
18:5
And he that shall receive one such little child. The reason of Christ's saying this may easily be gathered from what has gone before and from what follows. He would prove that he is the greatest who most resembles the least, because a child is most like Himself and bears His Person. He proves this by the fact that whoever receives a child receives Him. But to receive does not only mean, as some think, to receive Him into our houses, but to follow this up by every kind of well-doing in our power : in a word, to do good, as He will say in the judgment (xxv. 40). S. Mark and S. Luke relate only this part of Christ's conversation, omitting what S. Matthew has added. Probably because in this lay the sum of the whole matter.
18:6
But he that shall scandalise. The argument, as S. Chrysostom and Theophylact have observed, is a contrario. To scandalise does not mean here, as elsewhere, to set a bad example, but to injure another, as Chrysostom, Euthymius, and S. Thomas have pointed out. This is also clear from the antithesis, for receiving little children is opposed to injuring them. To receive is to benefit. To scandalise, therefore, is to do the contrary (beneficere, maleficere). By little ones here is meant not merely those who are of tender age, like this little child, but those who are so in their lives. For Christ adds, " who believe in Me ". For these are they to whom injustice is most commonly done under the idea that they are simple or of low degree.
A mill-stone. Many think that the lower mill-stone was called the mala asinaria, or in Greek 01/05, that is " asinus," the ass, and that it was larger than the upper one. But Christ clearly meant a huge stone merely. The common opinion is not satisfactory, for Christ used the Syriac language, in which this ambiguity is not found. S. Hilary (Can. xviii.) and S. Ambrose (Serm. xviii.) seem correct — that it was called mola asinaria, because an ass was much used in grinding. It was called mola asinaria to distinguish it from mola trusatilis, or hand-mill. Christ named the former because it is much larger than the latter. The burial of an ass was a common Jewish custom for criminals. Christ, perhaps, alluded to pride, against which He was speaking (as in xi. 23). S. Augustin thinks, allegorically, that the mola asina is intended to show the weight of men's sins.
18:7
Woe to the world because of sin. By " the world " some understand the authors of sin ; as if Christ lamented their condition. But it is not those who suffer, but they who commit the offence, that are miserable. The opinion of S. Hilary, S. Chrysostom, Euthymius, and Theophylact seems better — that they are called the world who are in the world, whom Christ had called the little ones just before, and of whom He had said, "whoever shall offend," &c. For as He had spoken of their offence done to them, He adds that many other scandals threaten them. I cannot agree with S. Chrysostom, Euthymius, and Theo phylact in saying that Christ said this in blame of those who should be offended, as a little before He had blamed those who should offend them. It is sin not only to offend, but also to be offended, as this is a mark of infirmity. For though to be offended is sometimes a sin, as when the Pharisees were offended at the miracles of Christ, yet their view is not apt ; for it has been shown on the preceding verse that to offend in this passage does not mean to cause scandal, but to do a wrong. But to suffer injury is not a fault, but a great virtue. Christ, therefore, said not as blaming but as pitying : " Woe to the world," Va mundo. He says it must needs be — not as of absolute necessity, but as from human perversity, as S. Chrysostom, S. Jerome, Bede, and Euthymius observe, that offences would come : not because Christ foretold them, but that He foretold them because they would come. It will, perhaps, be objected that the particles, "but," "nevertheless" (verumtameri), show the meaning to be that, however necessary it be that offences should come, he who causes them will not, therefore, beheld free from blame. The answer again may be that this is not the actual meaning, but one closely resembling it. Although offences might have come otherwise, he who caused them will not on that account be blameless. Saul was to die, but he who put him to death was not on that account blameless.
But nevertheless, woe to that man. Many of the Ancients were of opinion that Judas is here meant, as Philastrius against those who justified his treachery — S. Jerome and Bede in their commentary on this passage, and S. Ambrose, or, as I think, Remigius, in his Commentary on xi. i of I Corinthians — but the application is evidently general.
18:8
And if thy hand. This shows how careful men should be to avoid offences. The hand is to be cut off ; the eye plucked out. On this see verses 29, 30.
18:10
Their angels. Christ shows that the little ones are not to be offended or despised, because they are so dear in the sight of God that they have their angels in His presence, by whom they are guarded. From this and other passages has arisen the common opinion of guardian angels. i. It appears from Scripture that every kingdom and province, even of unbelievers, has each its guardian angel set 6ver it (Dan. x. 13-20). This all ancient writers, and most especially Clement of Rome (Recog., u.), Clement of Alexandria (Strom., vi.), S. Chrysostom (Horn. Ixi. on S. Matt.), and Theodoret (Orat. x. on Daniel), conclude from Deut. xxxii. 8, following the LXX., who, for "sons of Israel," read "the angels of God" ; as if the meaning were that to every province and people one angel was given as a protector. It appears also from the Apocalypse (u. 8, 12, 18 ; iii. i, 7, 14) that to each church an angel is given, by whom it is ruled ; according to S. Hilary (On Ps. cxxiv.), S. Gregory Nazianzen (Orat. Episc}, S. Jerome (chap, i., Ecclesiast.}, and the author of the Commentary on the Epistle to the Corinthians, wrongly ascribed to S. Jerome (Ep. i. 11). This has always been believed, not only from universal tradition, but also from the more than probable testimony of the Holy Scripture, that every single Christian has his own peculiar angel, to whose care he is committed ; for Christ speaks here of it as a known fact ; and as it is certain that everyman has his angel, He places those of the little ones, that is, of the just, before the rest. We conclude the same thing from Genesis xlviii. 16 and Acts -x.il. 15, when Peter was delivered from prison by his own angel ; and when he had knocked at the door in the night they said, " It is not Peter but his angel ". So far all ancient authors agree (S. Justin, Quast. 30; Lactantius, u. 15 ; S. Basil, On Ps. xxxvii.-lviii., De Spiritu Sancto, lib. iii. ; S. Chrysostom, hoc loc. ; S. Jerome, On Isaiah Ixvi. ; Theodoret, De Div. decret., lib. v., Orat. x. on Daniel ; Isidore, lib. xii., De Summ. Bon, ; Origen, passim}. Some teachers, neither of bad repute nor mere moderns, have gone further and thought that Christ Himself had an angel, of which S. Luke speaks (xxii. 43) ; but this is a paradox hardly worthy of Christ the true God. He had, indeed, angels which ministered to Him, but not who preserved Him. The followers of Calvin, indeed, say that all angels are the guardians of all men, as in Heb. i. 14. Of one point at least there has been raised a partial doubt — whether angels are given to all men, even to those who are not Christians. Origen (Tract, vi. 011 S. Matt.} and The Author (Horn, v.) seem to think that they are only given to the baptised ; but the opinion of all other authorities is to the contrary effect ; and the former is refuted both from Scripture and reason. For, if an angel was set over Greece and the kingdom of Persia, we may believe that Persians and Greeks had each his own angel ; for God regards men more than kingdoms, and He seeks the salvation of all men, in securing which He uses the ministry of angels. It is less certain whether every man has not only a good angel on the one hand to defend him, but also an evil one on the other which assails him. But this also is proved both from the earliest tradition, not only of Christians, but also of Jews ; and ancient writers produce in its favour the example of Barnabas, which was formerly of great weight in the Church, as Origen, Cassian, Bede (On Acts xii.), and others show. S. Gregory of Nyssa (in his Life of Moses), The Author (Horn. v. on S. Matt.\ and others confirm this opinion. There is some trace of it also in Scripture ; for S. Paul speaks of an angel of Satan sent to buffet him (2 Cor. xii. 7). However this may be understood, it is at least credible that the devil, the prince of evil spirits, imitates God in the administration of his kingdom ; and as God has given to each man his own particular good angel to have charge of him, so he would give evil ones in opposition ; for Christ seems when He says, " Their angels inheaven always see the face of My Father, which is inheaven," to attribute something singular to the angels of these little ones, as if the others were inferior, and these saw the face of God which the others did not. Origen (Horn. xxxv. on vS. Luke) confirms his error from this passage, as if even the good angels through their negligence in protecting men sometimes lose their beatitude ; as if the meaning were that the angels of other men sometimes see the face of God and sometimes do not, because they sometimes guard men well and sometimes ill, but that the angels of the little ones always see it, because they keep them always well. But as the little ones are kept by their angels more carefully than other men, they are not to be offended or despised. S. Chrysostom thinks that a singular privilege was given to the angels of the little ones, and that as not all angels, but only those of the highest order, were allowed to see the face of God, it is signified here that the care of the little ones was committed to the highest angels. There certainly appears to be some difference between the angels of the little ones and those of other men, but not what either Origen or S. Chrysostom think ; but the angels of the little ones are greater than of other men. Should anyone wonder at this, he must remember that not boys, but just men, are here called the little ones, and the Scripture testifies that God has more care for these than for other men. For that the angels of the little ones are greater and more honourable than those of other men is proved from the fact that they always see the face of God, — not as if the other angels did not, but that by that expression the Hebrews meant one who was near to, and, as it were, a familiar friend of God. It is a metaphor taken from the palace, where the more honourable a man is, the nearer he is placed to the king, and the more continually he is in his sight. So the Queen of Sheba said of the servants of Solomon : " Blessed are thy men, and blessed are thy servants who stand before thee always and hear thy wisdom " (3 Kings x. 8 ; S. Gregory, u., Moral., ch. iii.). S. Bernard (De ded. EccL, Serin, v.) says that we may conclude from this passage, what, indeed, all subsequent divines have thought, that the angels, wherever they go, always bear with them their beatitudes, that is, they always behold the face of God. Christ metaphorically calls the splendour of the Divine Essence the face of God, as the face, or rather the countenance, of a man is that part in which his whole person shines forth.
18:11
For the Son of man is come to save that which was lost. This is the second proof of Christ's that the little ones are not to be despised, since the Son of man came for their salvation. We find a like argument in S. Paul (i Cor. viii. 11). But Christ speaks according to the opinion of men, who think those who are most especially just, because they see them downcast and humble, to be sinners above all men, as the Pharisees said to the blind man whom Christ healed (S. John ix. 34) : " Thou wast wholly born in sins". When Christ says this, He does not show that other men have not perished, but only that He came for sinners, so that if any man were not a sinner, He would not have come for him.
18:12
If a man have an hundred sheep. This is the third proof, from the simile of a shepherd, which Christ gives that, as a Good Shepherd, He counts of more value the salvation of the little ones — that is, those who are accounted sinners, than that of other men. It is not meant that there are any men who have not sinned, but that for those alone who have sinned Christ came. There has been much question as to who the ninety-nine are who have not sinned. The most ancient authors say that they are the good angels. For the sheep are all the rational creatures of God, of whom some — that is, men — have gone astray (S. Irenaeus, iii. 21, 39; Origen, u., In Gen., and vu., On Joshua; S. Cyril Jerusalem, Cat. Lect., xv.; S. Hilary, in hoc loc.; S. Ambrose, ApoL David., chap. v. ; S. Gregory, Horn, xxxiv. in Evang. ; and Theophylact). S. Jerome (in hoc loc.} mentions this opinion, and S. Athanasius (q. 2). But it cannot be doubted that Christ speaks only of men — unless we say most senselessly with Origen that He came for the angels who have sinned. The meaning then is, not that He left ninety-nine sheep which had not gone astray to seek the only one which had, but He made the salvation of even one man of so great account that if there had been only a hundred men, and one of them only had sinned, He, like a good shepherd, would have left the ninety-nine and sought the one. It is a great proof of His love to us, and refutation of their opinion who say that even if men had not sinned Christ would have come. Therefore (verse 14) Christ does not conclude with saying that He had left the ninety-nine which had not strayed to seek the one which had, but He said, " It is not the will".
18:14
Even so, it is not the ^vill. That is, as that shepherd does not suffer even the least sheep of his flock to perish, but loves the safety of the one that goes astray more than that of those who have not done so, so it is not the will of His Father in heaven that even the least of them should perish. The same thing is taught in the parable of the lost son (S. Luke xv. 24, &c.). The words (S. Matt, xviii. 14) ante patrem vestrum are a Hebraism taken from the edicts of kings which are said to proceed from his sight that they may be sure of being held good. Christ spoke of the divine will as of a decree. He said patrem vestrem, and not meum, probably to harmonise with the subject of His words. This was the love and mercy of God for men, both of which are the property of the Father.
18:15
But if thy brother shall offend against thee. Christ calls all Christians generally our brothers, for He only speaks of these, as is seen by His own words. He opposes a heathen and publican to brother (verse 17), and the Church does not judge those who are without (i Cor. v. 12). Christ now properly calls the one whom He had termed a little one (verse 10) a brother; and teaches that if he has done any wrong, he is not to be treated severely and as an enemy, but with mercy and like a brother, as the Son of man treats him, who came to save that which was lost.
Against thee. It may be rightly asked what kind of sins are here meant, for some appear to be of such a nature as not to allow one who commits them to be corrected privately. Origen (Tract vi. on S. Matt.} explains it only of venial sins, whether against God or ourselves. S. Hilary, S. Chrysostom, S. Jerome, S. Ambrose (On S. Luke xvii.), S. Augustin (Serm. xvi. de verb. Dom. sec. Matt.}, Theophylact, and Euthymius take it of mortal sins, but of such as are committed only against ourselves, and not against God, for these are not to be dissembled. They would appear to be every kind of sin, whether against ourselves or against God. We must keep in view the design of Christ, that we should not accuse a sinner with bitterness, but correct him with gentleness. He said, " If he sin against thee," because we are apt to be bitter, and sharp, and hard on those who have sinned against us when we rebuke them ; and Christ desired, most wisely, when the danger was greatest, to impose upon us some restraints against violence. Yet from one kind of sin we may understand every kind, unless there be any obstacle to brotherly correction. We may doubt why Christ did not say, " If thy brother sin against thee, forgive him" (as chap. v. 23, 24; vi. 14). The answer may be that in the words, " Rebuke him between thee and him alone," a tacit refusal is concealed. As if Christ had said : If thy brother sin against thee, do not accuse him at once before the Church, but first correct his fault. Whether or not everyone who is sinned against, or who knows of the sin of another, and in every kind of sin ought to correct the offender, must be decided by the rule of the Doctors of the Church, which is formed on the words of Christ : "If he hear thee, thou hast gained thy brother ". When, then, there is hope of spiritual gain, the brother is to be corrected. When there is none, he is either to be accused before the Church if profit can be hoped, or other wise to be left to God.
18:16
Take with thee one or two. It seems uncertain why, after the first admonition, this is necessary. Some say that it was that the rebuke might be more severe, and that the offender might be ashamed from the presence of the witnesses. Others, that it is to show by the presence of the witnesses that the accuser had done his duty ; as Euthymius and others. Some again, that if the offender did not correct himself, the complainant might have witnesses to accuse him before the Church. This is the opinion of many moderns. Others, that the corrector may more easily persuade the other when he does not stand alone, but there are two or three to support him, as S. Chrysostom, S. Augustin (Serm. xvi. de verb. Dom.\ and Theophylact hold. This is the more probable, because Christ says (from Deuteronomy xvii. 6), "In the mouth of two or three witnesses," &c. There is, however, this difference. In Deuteronomy God wished to terrify men from the commission of crimes, but here Christ means that two or three witnesses are sufficient to prove the truth. Whether the witnesses are to be called in succession one after another or all at once has been matter of doubt, and the point is not settled. S. Jerome thinks that first one should be called, and then the second, and then the third. But from the result, and from the words of Deuteronomy^ which are cited by Christ, it is clear that they are not to becalled separately but all at once, and two or three in number at least. For it is not in the mouth of one but of two or three witnesses that every word shall stand.
18:17
And if he will not hear them, tell the Church. If he will not believe them, that is, then it shall be lawful for thee to bring thy brother to the judgment of the Church. The word "hear" is here put for "obey" by a Hebraism. Some heretics, without reason, understand by the Church the Jewish synagogue. For nowhere in the New Testament is the synagogue called the Church, as S. Augustin (Ep. to Rom. and Ps. Ixxxi.) first remarked, and on the verse following, speaking of the Church before which the offender was to be brought, He adds "Whatever you bind," &c. The power of binding and loosing was given not to the Jewish synagogue but to the Christian Church ; and as Christ said this not to the Jews but to the Apostles, we cannot doubt that it was spoken of the Church and not of the synagogue. It is clear, however, from this that the Church is a visible thing, and not, as these would have it, invisible, or rather a mere nullity. These men dread the judgment of the Church, and therefore would not have it to be a visible thing.
Let him be to thee as the heathen and publican. Christ alludes to the custom of the Jews, who abstained from the society of ethnics and publicans, esteeming themas public sinners. The meaning, therefore, is that they who will not obey the judgment of the Church are to be avoided as if they were heathens. Christ orders this to be done for two reasons : 1. That such men, when they see themselves separated from the Church, may repent, as says S. Paul (i Cor. v. 5), that their souls may be saved. 2. Lest they who are in good plight should incur the risk of contagion by consorting with them, as above (i Cor. v. II ; Titus iii. 10, II ; 2 John 10, 11).
18:18
Whatsoever you sliall bind. Origen, Theophylact, Anastasius (Qucsst. 2 in Scrip.}, and, perhaps, S. Chrysostom (but he speaks with obscurity), think that these words were addressed to all Christians — deceived, as appears, by the context and order of words ; for Christ said before (verses 15-18), " If thy brother shall offend against thee," and then, " Whatsoever you shall bind upon earth ". They think that these words apply only to those against whom the sin was committed ; as if the meaning were : If you forgive the wrong, God will forgive it also — if you do not forgive it, God will not forgive it. It is clear that Christ distinguished him against whom the wrong is done — the witnesses — from the Church, and says to the latter alone, " Whatsoever you bind ". It is clear that the Church is distinguished from him who has brought the sinner forward, and that the meaning is : If he does not obey the Church which binds him, let him be to thee whom he has wronged as a heathen and a publican ; for he who receives the wrong is one, and he who binds and looses is another. It is a more weighty question whether the subject is only the external and, so to speak, political power of the Church, as some have thought. There is no doubt that it is both the external and internal power of the keys of which Christ speaks when He says, " Whatsoever you shall bind upon earth shall be bound also in heaven," that is, apud Deum ; for whatever is bound and loosed, apud Deum, is bound and loosed, not only extrinsically and in the opinion of men, but also intrinsically and in truth. Christ willed the Church to be the final tribunal before which sinners, when there were no other means of cure, should be brought ; and he, therefore, gave it the highest power possible. But He would not have given this supreme power if He had not given it a greater than every state has by its own right, that of sending malefactors into banish ment, which is, to excommunicate them in the Church. It may be objected from this passage, either that it only treats of the external power of excommunication and not of the power of absolution in the Sacrament of Penance, or, if this is treated of at all, it follows that no one who is not a priest can excommunicate, which is contrary to the use of the Church. The answer is, that Christ properly treats of the Sacrament of Penance, and that the power of excommunication is part of that power, through the Sacra ment of Penance, of binding and loosing ; for whoever does not absolve a penitent after he has heard his confession privately, in a manner excommunicates him, because he deprives him of sharing in the sacraments, although, because the excommunication is secret, it is not called excommunication ; but they who, when not priests, excommunicate, do it in alia (another) ratione, that is, as being superiors, and having ecclesiastical jurisdiction, they deprive a public sinner of participating in the sacraments and the prayers of the Church. This is, therefore, commonly called excommunication.
18:19
Again I say unto you. These words do not seem at first sight to agree well with the preceding ones. S. Hilary, S. Chrysostom, S. Jerome, Euthymius, and Theophylact think that they mean that Christ the more commends the concord of which He began to speak when He said, " If thy brother shall offend against thee, go and rebuke him between thee and him alone," meaning that it was of so much value that if two men agreed together to ask for a thing God would give it to them. Then Christ perhaps argues a minore ad majus — If two men gained from God whatever they asked, how much more shall the judgment of the Church be confirmed ? as S. Gregory (Ep. ex.) seems to imply. And this is the meaning of the words, " Again I say unto you," as if Christ had said, " Not only whatever you shall bind upon earth shall be bound also in heaven, but also, what is more, I also promise you that whatever two of you ask by common consent, you shall obtain it ". It will be said that the subject was not of prayer, but of the power of binding and loosing; to what end, then, was the addition, " If two of you " ? It was to show that God would never suffer them to err in their judgments, that is, in binding and loosing, if they acted in His name, because whatsoever they asked the Father in His name should be done (S. John xiv. 13 ; xvi. 23). Some think that Christ added this about prayer because He knew that the Apostles and whoever had the power of binding and loosing would never use it without prayer beforehand, in which they would beg of God the grace of rightly and justly judging. This seems reasonable.
If two of you. These words have been differently explained. Origen (Tract, vi. in S. Matt?) refers them to husband and wife, who, as S. Paul (i Cor. vu. 5) says, if they abstain from conjugal custom for the sake of prayer shall obtain what they ask. Others refer them to the soul and body, as Origen (eod. he.), S. Athanasius (Quasi. 61), S. Ambrose (Instit. Virg.y chap, u., and On S. Luke xiv.), S. Jerome Bede, and Theophylact in his commentaries. Others refer them only to the Apostles, as S. Chrysostom and Euthymius. Others, as Anastasius (Quasi. 74), to him who is blamed and to him who blames. Others to all Christians, because it follows, " Where there are two or three gathered together in My name there am I in the midst of them" (verse 20), for the promise seems to be general.
On earth. Earth is here opposed by Christ to heaven, to signify that those who are on earth, though it. be so far distant from heaven, will be heard there when they pray, as explained on chap. xvi. 29.
Concerning any thing whatsoever. Though Christ spoke generally and universally, His words are not so to be understood as that we should think we shall obtain whatever we ask, whether good or evil, honour able or dishonourable. For Christ takes it as certain that good men, as by some law of nature, will ask only what is good. His words, "any thing whatsoever," are meant to include not only good and evil, but also small and great, easy and difficult things. Why we do not always gain what we ask, and under what conditions these promises are to be understood, has been stated (vu. 7).
18:20
Where there are two or three gathered together in My name. This is a confirmation of the former verse, and it gives the reason why whatever two consent together to ask they shall obtain. It is because He is in the midst of them, and speaks, as it were, out of their own mouths for them ; or, as in verse 18, that whatever they bind and loose shall be bound and loosed, because He is in the midst of them binding or loosing for them. The idea of S. Hilary, S. Chrysostom, and Theophylact, that the being gathered together means merely consent about a thing or union as friends for Christ's sake, is forced. For when Christ says, " I am in the midst of them/' He clearly means an assembly and session in which He sits in the midst as a judge. He alludes, perhaps, to the custom of the Jews, who exercise judgment in their assemblies, that is, their synagogues. It is more difficult to explain the assembling in Christ's name. Some, like S. Chrysostom and Euthymius, take it to mean a meeting on account of Christ ; that is, that they who are met together seek for nothing else but only the glory of Christ. Others say that it means the invoking of the name of Christ, and this the rather because He was speaking of prayer. The meaning seems to be that we should come together by His authority, and bearing His Person, as S. Paul says (i Cor. v. 4), that he, in the name (that is, the authority and power of Christ, as he immed lately declares) delivered over that Corinthian to Satan, and as we read that the Apostles in the name of Christ baptised and wrought miracles. When, therefore, they who possess the power in the Church of judging come together for judgment, they are therefore said to come together in Christ's name. Nor is it necessary that they should seek nothing else than Christ, for how many have ever done this? Besides, it can never appear whether they are assembled in the name of Christ or not. For who but God knows the wills of men ? When the heretics say that we must judge whether the assemblies come together in the name of Christ, by whether they decree nothing except from the Word of God, they speak perversely. For it is not because they decree nothing contrary to the Word of God that they come together in the name of Christ, but because they come together in the name of Christ they cannot decree anything except from the Word of God. For they come together in the name of Christ before they decree anything ; and they who do not come together in that name can sometimes decree a thing ex verbo Dei. They therefore give us an uncertain heresy and a fallacious rule ; which, if it were true, could never decide for us whether or not any council had ever met in the name of Christ. For it would require another council to decide whether anything had been ruled not ex verbo Dei ; and to decide whether this Latin council had said anything beside the Word of God, there \vould be need of another, and so our faith would nowhere find a place for its foot.
There am I in the midst of them. Origen, S. Chrysostom, and Euthymius observe that Christ did not say, " there I shall be," but, " there I am ". This is hardly certain perhaps. They should rather have explained what Christ's being in the midst of them is. S. Hilary speaks as if it meant simply His dwelling in them by grace. But in this way He is in all just men, even if not assembled together. But Christ's words mean that He is in the midst of those who are assembled together in another manner than in those who are not so. Some explain " I am in medio eormn — in the midst of them," by, " I am there to ask for them, to pray for them ". The words would appear to mean not only assistance, but also authority, as if Christ had said : I sit in their midst as a supreme judge, confirming their decisions which they pronounce in My name, as David says in Ps. Ixxxi. i. This passage is brought forward to prove the authority of councils, which not only heretics, but some Catholics, say it cannot do, because it treats of prayer and not of judgment ; and of the assembling of two or three, not of a just council. These do not appear to see the force of the argument : that it is one a minore ad majus. For if, when two or three judges of the Church come together in the name of Christ to judge of some matter not of very great consequence, Christ declares that He is in the midst of them, how will He not be so when not two or three, but all the judges of the Church — that is, the bishops — come together to judge, not some small matter, but the faith, the religion, the salvation of men, the government of the whole Church ? It will be objected that by this same passage the authority of Provincial Councils, as they are called, will also be established. For in these also, not two or three, but many, bishops are assembled. It may be granted that it is so ; only Provincial Councils must be assembled in Christ's name. They are so assembled when they meet in His authority, and they meet in His authority when they are assembled and confirmed by the authority of the Roman Pontiff, His Vicar ; without which, as they cannot be assembled at all, nor can meet in the name of Christ, we do not deny that when they do not meet in the name of Christ, they can err.
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Then came Peter. It is not very clear what moved Peter to ask this question. S. Jerome thinks that it was the words of Christ (verse 15) ; for Peter may have honestly doubted how often he ought to forgive a brother who had offended him ; but Christ had spoken, not of the forgiveness of wrongs but of brotherly correction. S. Chrysostom and Euthymius think that Peter was prompted by love of honour and the desire of gaining praise for mercy, and that he supposed himself to be the author of a great saying when he proposed forgiveness seven times. It would appear that he was urged to ask the question by the words of Christ (S. Luke xvii. 4). For although S. Matthew has passed over these words in silence, it seems probable that Christ spoke them when He said, " If thy brother shall offend against thee," for S. Luke unites these words with them ; though S. Augustin thinks that they were spoken at some other time and on some other occasion (De Consent., u. 61) ; but it appears more reasonable to suppose that the Evangelist wrote at onetime and in one order what Christ s.poke in another. " Till seven times : " what Christ said without limit, Peter understood definitely, for Christ had signified that the brother should be forgiven seven times ; that, is as often as he had offended. For seven is put very commonly for an infinite and unlimited number (as in Prov. xxiv. 16) ; that is, as often as he falls he shall rise again, because the Lord will not desert him.
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/ say not unto thee, &c. An infinite number multiplied ten times and multiplied by the same again makes the result still more infinite, although, in fact, seven times and seventy times seven amounts to the same result, as each amount signifies the negation of number ; as if Christ had said, I say unto thee not only that thou shalt forgive an innumerable number of times, but an innumerably innumerable number. So say S. Chrysostom and Euthymius, and so Genesis w. 24 ; to which passage S. Hilary thinks Christ here made allusion, meaning that as punishment, so pardon should be extended indefinitely ; because "where sin abounded, grace did more abound " (Rom. v. 20). This, as S. Jerome and Bede have observed, is to be understood of the brother who sins against us seventy times seven in the same day. This is plain from S. Luke. The priest is not taught by this to give absolution heed lessly to those who sin frequently, but he is taught, when sinned against, to be always ready to receive the sinner to forgiveness. It seems to be difficult how Christ, in 5. Luke, said, " If he be converted unto thee, forgive him," as if the meaning were that he ought not to remit the offender unless he be first penitent ; to do which would be entirely contrary to all Scripture, for it is the most certain rule : " Forgive us our debts as we also forgive our debtors ; but if you will not forgive men, neither will your Father forgive you your offences" (vi. 12-15). In two ways, then, we forgive an offence: (i) Either by bearing to the offender no ill-will (and this we should always do), even if he do not repent, that God may forgive us our trespasses ; or (2) by not accusing him. For not to accuse, not to delate, and not to punish, is to spare. In this way we are to under stand that Christ would not have us forgive our brother who has offended us, unless he first repent. His object was to teach that a brother is not to be brought before the Church unless he have first been privately admonished before two or three witnesses and still remain obstinate in his wickedness.
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Therefore (" Ideo "). We should rather have expected quid than ideot but either Sid or rov is put for em, that i^propterea for quia, as some times the Hebrews put 1^7 " for," or we must understand that this was said because the kingdom of heaven is like a king, that is, a certain king — a Hebraism which has been found in many places. To say that the kingdom of heaven is like a king is the same as saying that the same thing takes place in the kingdom of heaven as if a king were beginning to take account of his servants (as xi. 16) ; for it is not the kingdom of heaven, that is, the Church, but the Lord of the kingdom that is compared to the king. The meaning of the whole parable is to be gathered from verse 35, namely, that God will not forgive us our sins unless we forgive the sins of our brother, as it is more right that we should forgive him than that God should forgive us ; for we men are like our brothers, but God is unlike us. Our sins against God are without number, and infinitely heavy ; the sins of our brother against us are both few and for the most part light. There are in this parable as in all the others, as has been said before, some things necessary and properly parts of it ; others which are emblems, embellishments, and additions to complete the whole. The necessary parts are the king and the two servants : the one whose debt the lord forgave, the other whose debt his fellow-servant would not forgive. Then there is the debt of the ten thousand talents which one servant owed the king, and that of the hundred pieces which the fellowservant owed the other. The emblems are (i) that in verse 25 the king is said to have commanded the wife and children of the debtor to be sold for the ten thousand talents ; for this is not to be applied to the subject as if it signified that the wife would be condemned because of her husband and the children because of their father ; for these are either ornaments or they mean that the most heavy punishment is signified, such as that which, according to civil law, was inflicted not only on him who had committed the crime, but also on his wife and children, and which is found in 4 Kings w. I. (2) It is also an emblem, as is shown in verse 31 ; for it is not meant that the saints, that is, the servants of God, accuse those who do not forgive their brothers' trespasses, but it is said because it is often the custom among men for one servant to accuse another to his master.
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Ten thousand talents. There were various kinds of talents. It is probable that Christ spoke of that which was most in use among the Jews. A talent was in value about £243, 153. It does not matter to estimate the amount precisely ; it is sufficient to understand that the total amount was, at the lowest, very considerable.
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An hundred pence. A Roman penny was in value about 7-Jd. Whatever the exact amount, the debt was at most a very insignificant one.
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Until he paid. That is, always, as S. Chrysostom, Euthymius, and Theophylact suppose. It is not meant that they who are condemned will ever pay their penalties and be freed as if by the payment of their debt. This was the error of the followers of Origen. But they never will be freed unless they pay the penalty ; and as they can never do this they never can be freed. Nor is the meaning that God calls into question and punishes sins forgiven, because of the commission of fresh sins, but that Christ urged upon us that those who have not forgiven their brothers' sins God inturn will not forgive, although, as to what S. Thomas himself said (part iii., q. 88, art. i. 3), that former sins which have been forgiven, if new ones are added, are in a manner punished, because of the ingratitude of the sinner. It is true, not that sins that have been forgiven are punished, but that if they were not so, a following sin would be punished less heavily, because the offender would be less ungrateful if he committed a fresh sin, as his former sins had not been forgiven him.
18:1
v. 1 in ilia hora accesserunt discipuli ad Iesum dicentes : quis putas, graece quis igitur maior est in regno coelorum? id quod aliqui ita cum narratione Marci conciliant : quaestione a Domino posita prius pudore suffusi tacent; postea c.um Dominus sedisset et duodecim advocasset, resumptis animis quaestionem ipsi Domino proponunt eo modo quo Matthaeus narrat; interrogant soil, non de se sed in universum : qui maior' est in regno coelorum i. e. quis est maximus (cf. lans. Bar.Arn.Polzl,FiL}. Quae explicatio quamvis non careat probabilitate , tamen vix non est aliquo modo coacta. Neque ' ea est necessaria. Nam , ut iam bene advertit lam. } intelligi etiam potest, discipulos hanc quaestionem Domino non proposuisse, sed Matthaeum qui brevitatis studiosus in narrandis his quae sunt facta mox ad ipsam Domini doctrinam devenire studebat, dixisse discipulos haec interrogasse , quod cogitationibus suis quae Domino erant cognitae ea interrogarent. Properans itaque ad doctrinae caput, quae fuerit eius occasio quam brevissime indicat , uti simile quid v. g. deprehendimus in narratione de centurione 8,5 seq. in qua cum eius fidem praecipue efferre velit seriem rei gestae solumsuccinctetangit. Arete rem adnectit ad antecedentia in ilia hora, eo fcempore cum Gapharnaum redux in domo moraretur et postquam cum Petro de tribute solvendo collocutus est. merito tamen aliqui etiam rationem assignant ex tributi solutione pro Christo et Petro ; nam ex Marco constat eos iam disceptasse antequam Capharnaum venirent, ergo ante il lam solutionem. Praeterea viderant duos alios, lacobum et loannem , etiam quandoque prae ceteris honorari et ad maiorem cum Christo admitti familiaritatem. Unde facile erat concludere non omnes eundem dignitatis gradum in regno messiano habituros esse. Sed cur interrogant? nonne satis clare iam Petrus tamquam primus designatus erat promissione. ilia 16,18. 19? Atque S. Chrys. quidem omnino arbitrator eos intellexisse, Petrum esse omnibus praelatum, attamen eos maluisse indefinite quaestionem ponere ; scribit enim : neque aperte dicunt : cur Petrum nobis praetulisti? num ille maior nobis est? non audebant enim , sed indefinite interrogant. Alii suspicati sunt discipulis dubium ortum esse num non Petrus ius praecipuum amisisset eo quod Dominus indignatus ei dixisset : vade post me, satana etc. (16,23), ideoque quaestionem inter se agitasse et Domino proposuisse (cf. S. Pasch. Sylv.}. Aliam quaestionis causam lans. Calm. assignant,praedictionemscil. Christi mortis et resurrectionis ; sic enim etiam postea cum Dominus ascendens Hierusalem rursum praediceret suam passionem et resurrectionem, accesserunt duo filii Zebedaei cum matre petentes primiim locum in regno Christi , quod turn a resurrectione in terris fore gloriosum aestimaverunt ; et in novissima coena rursum ad mentionem mortis facta est inter apostolos'haec eadem contentio teste Luca. Ita ergo et mpdo audientes ilium brevi moriturum et resurrecturum ac tune ilium putantes regnaturum in terris coeperunt hac occasione inter se disceptare qui primnm in regno eius locum habiturus esset (lans.}. Exspectabant itaque regnum messianum mox conditum iri. Aliquos apostolos prae aliis a Domino praeferri latere non potuit; magna quaedam Petro iam esse promissa etiam sciebant. Notionem regni messiani eiusque indolis spiritualis claram ac distinctam non habebant. Quare humanum quidpiam passi sunt discipuli (S. Chrys.] et quia erant adhuc infirmi, ideo aliquem zelum et invidiae motum passi sunt (S. Thorn.}. Si autem de regno coelorum interrogant, intelligi debet regnum messianum quod cum celebritate et gloria mox esse constituendum sperabant; non potest cum aliquibus explicari ipsum regnum coeleste quasi rogarent.quis in aeterna beatitudine maior futurus esset (cf. Euth. Thorn. Bar.] vel cui virtuti praecipue esset studendum ut quis in coelorum regno eximiam bbtineret dignitatem (Schegg). Nam exsequenti Christi responsione aliqua reprehensio discipulorum colligitnr qua eorum ambitio et desiderium gloriae carpitur et repellitur et humilitatis contentione sanatur (S. Hier. Maid.). Et praeterea a Ghristo interrogati quid tractassent in via, tacent. Si autem de aemulatione gloriae coelestis aut de virtutum studio quo excellentia aliqua acquirerettir inter se disseruissent, non erat cur obmutescerent. . Quo efficacius Dominus suaderet et doceret, non verbis tantum agere voluit, sed et rebus, sicut prophetae; vult ipso aspectu hortari et persuadere (5. Chrys. lans.)
Ghristus apostolos docet de humili animi demissione , qua excellens quidam gradus in regno coelorum acquiratur. Simul eis praecipit teneram curam pusillorum variis rationibus adductis; quale scelus sit eis occasipnem ruinae praebere declarat. Duo itaque gravissima documenta apostolis proponuntur : prius ut ipsi sint humiles ac simplices ad instar parvulorum ; dein ut magni faciant curam pusillorum , talium sell, quos homines mundani viles et abiectos existimare ac despicere solent. Postquam itaque Ghristus fidem apostolorum auxit et confortavit, incipiteos edocere de virtutibus quibus in, munere appstolico potissimum indigent. Ex Marco 9,32 seq. apostoli cum in itinere essent Capharnauni . sus , inter se agitabant quaestionem quis eorum maior esset. Cum autem domum pervenissent , interrogavit eos Iesus : quid in via tractabatis ? At illi tacebant ; puduit enim eos istius contentionis et ambitionissimul ac deprehenderunt Dominum id nosse quod secreto inter se disceptaverant. Rem alio parumper modo Matthaeus narrare videtur
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v. 2 et advocans Iesus parvulum^, statuit eum in media eorum
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v. 3 et dixit : amen dico vobis, nisi conversi fueritis et efficiamini sicut parvuli, non intrabitis in regnum coelorum; omnem ambitionis ac dignitatis contentionenl graviter excludit Ghristus ; libertatem illam a noxiis affectibus quam advertere licet in parvulis Ghristus suos ope gratiae sibi acquirere vult ; nam puerulus liber est ab invidia, a vana gloria, ab amore primatus, maximamque bane virtutem possidet nempe simplicitatem et humilitatem ; puerulus sive contumelia afficitur, sive laudatur, sive verberatur, sive honoratur, nee indigne fert vel invidet neque altum sapit (S. Chrys. ; sim. Orig. Euth. Hil. etc.). Et S. Hier. notat : non praecipitur apostolis ut aetatem habeant parvulorum , sed ut innocentiam et quodilli per annos possident , hi possideant -per industriam , ut malitia , non sapientia parvuli sint . Itaque Ghristus sermonem a praecellentia honoris et dignitatis statim ad aliud genus transfer!. Omni asseveratione enim affirmat , ut quis bonorum messianorum fieri particeps et manere particeps possit , opus esse animo simplici , ab omni superbia , arrogantia longe remoto, opus esse ea animi habitudine quae ad indolem et naturam parvulorum proxime accedat. Atque profecto , ut quis in regnum messianum, in Ecclesiam, admitti possit, debet credere, debet mysteria , ratioiii humanae impervia , fide amplecti. lam vero ut quis obsequium fidei praestet , opus est humilitate ; superbus animus longe est a fide teste Domino : quomodo vos potestis credere qui gloriam ab invicem accipitis (loan. 5,44) ? Ut quis maneat in Ecclesia, opus est obedientiaet submissione. lam indoles parvuli in eo potissimum sita est, ut omnino facile aliis oredat, auctoritate regatur, dicto sit obecliens , non sui ipsius aestimatione turgeat sed cunctis se libenter submittat. Qua itaque animi dispositione si quis caret , quomodo is Ecclesiae Christi nomen dabit? quocirca apostolus quoque Corinthiis aliqua sapientiae iactatione inflatis scripsit : si quis videtur inter vos sapiens esse in hocsaeculo, stultus fiat ut sit sapiens (1 Cor. 3,18) et necesse esse dixit, ut omnis altitude extollens se adversum scientiam Dei destruatur, intellectus omnis in captivitatem redigatur in obsequium Ghristi, ut omnis inobedientia castigetur (2 Cor. 10,5). Cum Ghristus omnem ambitionem ex eorum animis radicitus evellere cuperet quasi minitans eos alloquitur : nisi reversi fueritis ab hac soil, mente, ab hac ambitione et indueritis iridolem parvulorum , non recipiemini in regnum coelorum ; et cum sit oratio graviter monentis et reprehendentis et periculuni ostendentis, non necessario significatur apostolos ea re plane carere ; verum solum inculcatur eo loquendi modo, quid sit necessarium , ut edoceantur quid sit vitandum et ad quid omni studio enitendum. Quare frustra inquireretur, in quantum apostoli ea disceptatione peccassent. Proponitur exemplum in indole parvuli, ut quisque ad illam similitudinem accedat quam proximo possit; sicut iste parvulus, cuius vobis exemplum tribuo , non perseverat in iracundia , non laesus meminit , non videns pulchram mulierem delectatur, non aliud cogitat et aliud loquitur, sic et vos, nisi talem habueritis innocentiam et animi puritatem , non poteritis regnum coelorum intrare (S. Hier.}. Exemplum proponi modo haiid omnino absimili ab illo 5,48 : estote perfect! sicut Pater vester coelestis perfectus est, adnotat Maid. ; neque enim ita intelligendum est quasi omnino aequalis in omnibus humilitas atque simplicitas illi quae est in pueris desideretur , sed ponitur exemplum maximum humilitatis , ut accedamus quam proxime possimus. Quid necesse sit ut quis in regnum messianum recipiatur eiusque bonorum particeps maneat statuitur in v. 3 ; turn subditur norma secundum quam maior minorve honoris et dignitatis gradus eo in regno tribuatur
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v. 4 quicumque ergo humiliaverit se sicut parvulus iste, hie est maior in regno coelorum; ex tota parvuli indole una praecipue effertur humilitas, animus itaque demissus , minime ambitiosus, non appetens laudis, verum se ipsum reputans minimum et ultimumetquinonoffendatursi tamquamtalis ab aliishabeatur. In parvulohaec humilitas quasi naturae necessitate adest; parvulus est enim infirmus , plurimarum rerum ignarus , in omnibus aliorumope et cura indigens neque quidquarn ei de ambitione mundi innotuit. Verum in homine adulto et erudito quam plurima reperiuntur quae virtuti humilitatis obstacula obiiciunt eamque fere excludere videntur. Quare haudimmeritoabhimrilitatisgradu desumitur gradus exaltationis; quicumque , inquit, ex vobis plus se humiliaverit, plus exaltabitur et maior fiet ; non igitur ambitio , sed humilitas maiores facit ; ille maior qui humilior (S. Br.}. Hac itaque sententia Christus respondet ad interro- : g'ationem apostolorum, sermonem transferens ad veram illam clignitatem et aestimationem coram Deo , quae maxima esse potest in eo qui nullum honoris et muneris gradum in ordine hierarchico Ecclesiae vel apud homines occupat, et quae e contra etiam. plane deesse potest in eo .qui summa regendi potestate ornatus in culmine dignitatis apud homines constituitur. Uti gratiae gratis datae reperiri possunt in allquo sine gratia gratum faciente (cf. 7,22), ita potestas et dignitas theocratica regiminis et administrationis non eo ipso quod alicui conferttir eum etiam Deo gratum et acceptum esse indicat. Quare Christus animos discipulorum ad earn avocat excellentiam quae nunquam fucata esse potest neque unquam excidere. Per se intelligitur, quam efficaciter hoc documento indolemregnisui spiritualem Ghristus asserat. Quod igitur a mundi fastu et pompa alienum est, parvulorum humilitatem et simplicitatem suis imitandam praecipit Christus in ea demum veram sitam esse excellentiam docens. lam longius progreditur. Quanti apud. se aestimentur parvuli , ostendit cura singular! quam illis impendi vult, mercede ei curae proposita, comminatione terribiliin eos qui illis sint causa et occasio ruinae et interitus. Postquam suos de humilitate edocuit , campum eis demonstrat laboris, primo quidem aspectu humilem et a laude et pompa remotum, at maxime feracem ;
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v. 5 et qui susceperit unum parvulum talem in nomine meo j me mscipit; suscipere est quo vis benevolentiae genere prosequi (Maid.), curam eius habere et corporis et animi; et quanti hoc a Domino ducatur,, declarat me suscipit, haec omnia reputat ac recompensatacsisibiipsi essent impensa, uti25,40 : amen dico vobis, quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis et vide ad 10,40 seq. Quali autem mente et animo id fieri'debeat, indicatur in (STU) nomine meo; causa et ratio moyens et impellens curae et favoris debet sita esse et repeti in nomine Ghristi. Nomine persona innotescit ac designatur; unde noinen Dei saepe ponitur pro iis omnibus quae Deus de se revelavitet quae de ipso ab hominibus cognoscnntur (vide meum Comment in Is. I p. 293. 464.475 etc.). Quare ratio curae impensae non debent esse causae naturales amoris, benevolentiae, sed Ghristus i. e. quidquid nobis de Christo eiusque voluntate innotescit; aliis verbis : propier Christum (S. Chrys.}, ut scil. ex Christi cognitione, amore, ex eius voluntate, exemplo, doctrina studium illudiuvandiparvulos procedat et animetur. Unde in nomine meo primo et per se refertur ad eum qui recipit; sed quia propter Christum recipit necessario includitur id quod alii volunt, in nomine meo referendum esse ad parvulum; eum scil. recipi quia sit Christi , quia sit eius discipulus ; ve) potius dicendum erit , quia Ghristi fieri et in eius disciplinam et doctrinam tradi debet; quod titique etiam est recipere Christi causa. Sed qui hoc loco nomine parvuli designentur, non est una omnium opinio. Sat multi enim unum parvuhim talem explicant eum quern Christus parvulo in medio posito declarare voluit in v. 3, 4 i. e. hominem simplicem, humilem, qui imitetur Christi humilitatem (S. Ghrys. Hier. Rab. Pasch. Br. Dion. lans. Bar.}, immo Calm, censet eo nomine apostolos designari : cum similes pueris fueritis vosque ego ad evangelium nuntiandum misero , humilitate solummodo et innocentia divites, nihil vobis defuturum est; quidquid erga vos gestum fuerit, id mihi arrogabo. Quam acceptionem aberrare certum est. Alii tenent de parvulis aetate fieri sermonem (Fab. Bar. Am.}; alii sensum duplicem quendam statuunt : intelligi vere parvulos et simul cum eishumiles, abiectos, contemptos apud homines (cf. Lap. Schegg, Fil.}. Primo et per se intelligi vere parvulos aetate certum videtur. Id enim verbis ipsis suadetur ev TOU^IOV TOIOUTO eo magis quia Christus revera parvulum in medio eorum statuerat et in versu antecedente ex hoc parvulo comparationem assumpserat'. Si itaque ea in conditione et scenae et sermonis loquitur de tali parvulo , dubitari nequit quin parvulum intelligi velit. Idem colligitur ex loco parallelo Marc. 9,35. 36 : Iesus accipit puerum, statuit eum in medio, eum amplectitur, ut suum erga teneram aetatem amorem testetur, et dicit : qnisquis unum ex huiusmodi pueris receperit etc. ; quo quid clarius esse possit vix dixeris. Atqueprorsusidem etiamLuc. 9,47. 48habetur. Quareadlocum Matthaei illustrandum loci hi parallel! inserviunt. Sed si ratio perpenditur, cur Christus curam parvulorum commendet, facile concesseris intelligi posse ex consequente etiam eos qui in simili cum parvulis conditione versantur. Aetas parvulorum omni indiget ope ; praeterea cura iis debita nihil habet quod famam et gloriam conciliet , quae est ex hoc coiitextu ratio praecipua, cur Christus documento de humilitate earn subclat commendationem. lam qui apud homines abiecti et contempti reputantur, et singular! cura indigent et haec cura iis impensa facile apud homines mundanosexistimatur opus vile et cqntemptibile. Quibus consideratis ex paritate ratioiiis Christus dici potest simul cum cura parvulorum etiam iniungere, utiis peculiare auxilium feratur qui tamquam inopes etparvi et contempti saepe negligi solent. Quantopere Christo" haec cura cordi sit, gravissima poena declarat in eum denuntiata qui causa ruinae unius ex illis exstiterit
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v. 6 qui aitiem scandalizaverit unum de pusillis istis , ei scil. offendiculum praebet ut peccet , ut moribus corrumpatur, qui in me credunt, expedit ei , ut suspendatur mola asinaria in collo ems et demergatur in profundum maris; cu^spet tva cf. 5,29 ; in libris novi testamenti quandoque i'va ponitur pro infinitivo (cf. Winer 1. c.' 48,8), id quod hoc loco quoque assumendum erit. Enuntiatur itaque quapoena conveniat eum punire. Sceleris vero magnitude exprimitur genere mortis quam illemeritussit. Molae minores manu, maiores et graviores opera asinorum versari solebant; in hisce lapides quoque molares, superior mobilisque, inferior qui idem immobilis , etiam maiores erant. Dicebatur lapis ille superior mobilis qui opera asinorum versabatur 6 6vt-, fcos vel etiam simpliciter 6 6'vo;. Tale igitiir saxum molare hoc loco dicitur p^o$ ovuo'i;, pro quo apudMarc. 9,42 in compluribus codicibus etiam >^9oc (/.uTaxo's legitur. Tali lapide onustus demergendus est sv TW TOXaya TYJS QaXaocvi? in alto mari, in ea maris parte , ubi altum seu profundum est. Duplici modo quam certo 'sit interimendus edicitur, appenso scil. lapide gravissimo et mari alto. Mos hie JMCTOMTOVU<>PU apud ludaeos non erat poena mortis ordinaria et usitata ; quare ipso modo extraordinario quantum sit scelus indicari videtur, quippe ad quod puniendum novum mortis genus sit inducendum. quasi reliqua poenarum genera non sufficerent. In poena autem hac declaratur supplicium extremum quo apud Deum puniendus est qui unum de pusillis islis qui in Christum credunt seduxerit , eius fidem vel mores corruperit verbo vel exemplo. Gum dicatur qui in me credunt, censent aliqui de parvulis non posse esse sermonem (Keil] ; utique non de iis qui ad usum rationis nondum pervenerunt, attamen de teneraaetate quae quam primum fieri potest etiam fide et pietate imbui debet et a qua omnia peccatorum incitamenta sedulo removenda sunt. Nemo autem non perspicit quantum prima educatio valeat in totam vitam. Quare prorsus convenit lit Ghristus singular! studio a tenera aetate pericula averti velit. Unde non opus est pusillos hoc loco statim et immediate interpretari vel recenter conversos (Orig. Euth. Theoph.} vel humiles (lans.) vel lideles incipientes (Dion.) velparvulos moribus, simplices, abiectos (Maid.), sed intelligi debet aetas tenera eo modo quo etiam S. Paulus de Timotheo scribit : ah infantia OOTO Ppe'<pou? sacras litteras nosti (2 Tim. 3,15). Poena mortis indicta gravitas sceleris in vetere testamento declarabatur; simili modo Christus quale sit delictum irasci et fratri raca dicere exponit exemplo a iudicio et concilio deprompto (5,22); pari ratione quantum facinus in scandalo situm sit ad vivum exprimitur illo mortis genere. Quare minime necesse est cum aliis explicare vel potius arhitrarie supplere : melius ei esset si mergeretur in mare quam ut scandalizaret vel melius esset temporale illud malum pati quam malum aliquod in pusillum committere, uti sat multi accipiunt (cf. 5. Br. Dion. lans. Lap. Bar. Sylv. Calm. Fit.). Praeterea de .quo vis peccato idem a^seri posset : satius est mortem temporalem pati quam peccare. Alii dici arbitrantur expedit ei, ut significetur ipsum maiore supplicio esse afficiendum '(S. Chrys.}\ multo melius est pro culpa brevem recipere poenam quam aeternis servari cruciatibus; non enim vindicabit Dominus bis in idipsum (S. Hier. sim. 5. Thorn. Dion.} vel : id poenae genus minus esset quam quod tales peccatores revera manet (Grimm IV p. 129). Sed idem dici potest et debet de quovis peccato gravi, si non expiatum fuerit poenitentia. Proinde quaerenda est explicatio qua hoc scandali peccatum revera gravius prae multis aliis describatur et modo populari exhibeatur. Id autem habetur ingenere mortis inusitato ettanto cum apparatu. Eo quod scandalizare opponi videtur T& recipere (fovere, beneficiis afficere), aliqui vocem ad notionem iniuriae vel contumeliae infligendae deflectunt(cf. S. Chrys.}. Verumidminime opusest. In offendiculo adruinam, in causa interitus spiritualis habetur maxima oppositio ad beneficia parvulis praestanda. Gum apud veteres corrumpere et corrumpi appellaretur saeculum, id est cum apud gentes etiam tenera aetas iam plurimis vitiis obiiceretur iisque pessumdaretur, hoc Christi documentum et haec monitio novam aperit viam educationis humanae, quam Ecclesia Christi sedulo secuta est. Innnmera ilia pericula et occasion.es ruinae spiritualis quibus homines exponuntur animo revolvens Ghristus exclamat
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v. 7 vae mundo a scandalis ! luget mundum tot periculis obiectum , tot offendiculis undique septum; commiserationis alfectum ostendit in homines quia aliorum malitia et sua fragilitate tot occasiones peccati subeunt (cf. Theoph. Maid. lans. Sylv. Schegg , Schanz). Quo simul apostoli ad opem miseris ferendam stimulantur, homines autem illo vae, ut S. Chrys. dicit, excitantur et diligentiores efficiuntur et vigilantiores. Et quia pericula praevisa minus nocent , omnes peddit attentos fore scandala : necesse est enim ut veniant scandala, quae est scil. hominum malitia et liberi arbitrii abusus et prona ad malum concupiscentia, fieri non potest, ut non e veniant scandala, ut non pessima exempla dentur. Eiusmodi offendicula etiam daemone instigante et docente ppni haud immerito monent (cf. Orig.}. Haec itaque necessitas consequitur condition era humanam qualis revera est et qualis per peccatum efFecta est ; est necessitas quaedam generalis tota multitudine hominum inspecta, ita ut nulli homini adimatur libertas. Proinde Christus id praedicit quod omnino futurum erat (S. Chrys.}; sed grave supplicium ei minatur qui sua culpa aliis causa est ruinae : verumtamen vae homini illi per quern scandalum venit; docet igitur apostolos quanta severitate animadvertendum sit in eiusmodi homines et quantis cuds providendum, ne malum latins serpat et quot minis suppliciisque ab eiusmodi scandalis coercendi sint. Quam sedulo occasio ruinae sit praecavenda et quanta animi firmitate sit amovenda, ita ut carissima quaeqtie abiiciantur necesse sit, si causae peccatorum exsistant,.Christus repetito docet v. 8. 9 eodem modo quo supra 5,29. 30. Quantum animorum robur, quantam voluntatis vim et efficaciam postulat! Cum hoc loco apud interpretes eaedem fere proponantur explicationes de manu , pede , oculo , uti supra, inutile esset eas hie repetere; bonum tibi est... quam xa>.ov gorTiv... vj non est cum aliquibus (Schegg] explicandum ac si duae sententiae in imam iung-erentur : bonum est ingredi debilem in vitam idque melius est qnam etc., sed vj consideratur ut particula quae comparationem supponit et efficit , quare similis loquendi usus apud profanos quoque reperitur (cf. Winer 1. c. 35,2). In s. litteris etiam facilius explicatur, quia simili modo iam apud LXX hebraicum ]n exprimi solet (cf. Ps. 117,8 bonum est confidere in Domino quam confidere in homine; Os. 2,11. Ion. 4,3. 8 xc&o'v.. :/], Lament. 4,9. Tob. 12,8). Sententiae hae saepe considerantur quasi insertae essent digressionis instar. At arcto nexu inter se et cum antecedentibus cohaerent, dummtfdo simul documenta tradi apostolis ob oculos habeatur. Atque in v. 7 quidem quot scandalis insidiae parentur tangitur et poena acerba offensoribus denuntiatur, quod utrumque uti in v. 6 erat praeformatum ita in v. 7 a casu particulari transfertur ad argumentum generate. Gum autem scandal um in se tantum sit malum tantaque poena castigetur, facile sequitur v. 8. 9 quanta sollicitudine et firmitate cavendum sit. Hisce institutionem quoque pro munere apostolico contineri valde utilem nemo negaverit. Quantopere Christo cordi sit cura pusillorum et quantopere magnamsollicitudinem eorum salutisanimis apostolorum impressam velit, repetita adhortatione ostendit ne curam eorum parvi faciant, simul additis tribus rationibus gravissimis, quibus illud studiurn commendat
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v. 10 videte ne contemnatis unum ex his pusillis i. e. diligenter cavete, ne negligatis et nihili faciatis ne' unum quidem ex pusillis. Nam quam proni sunt homines ad eiusmodi conternptum! Si perpenderis quam sortem subierint filii filiaeque servorum , etiam videre licet qualem in melius mutationem hoc Christi mandatum initiet. Jntelligi etiam hie primo et per se aetatem teneram , sequitur ex ipsa voce et ex iis quae ad v. 5. 6 dicta sunt. Sed uti ibi propter rationis similitudinem non negavimus verba ex consequenti protendi ad homines abiectos, pauperes , viles , ita idem hoc loco statui posse videtur. Neque desunt ex interpretibus qui pusillos statim et unice accipitmt de pauperibus et vilibus (S. Chrys. Euth. Theoph. Thorn. Lamy], de humilibus (lam. Sylv.}, de imperfectis (Dion.}, de hominibus iustis qui tamen apud alios contemptui habeantur (Maid.}, vel de discipulis, fidelibus Christi et apostolis (Calm.} vel de apostolicis viris qui per gratiam innocentes facti et pusilli ia'm pro aliis laborent (S. Pasch.}. Verum hisce proprietas verborum relinquitur. Aliis placet Ibqui de sensu daplici quern Ghristus verbo indiderit, ut et pueri et humiles intelligantur (cf. Schegg, Grimm, Schanz, Fit.}; atregulis interpretationismagis congruere videtur, ut sensum alterum abaltero derivari et ob paritatem rationis concludi posse statuamus. Atque ratio prima cur magni aestimandi sint habetur in custodia angelorum quibus commissi sunt : dico enim vobis, quia angeli eorum in coelis semper vident faciem Palris met qui in coelis est; magri a' dignitas animarum , ut unaquaeque habeat ab ortu nativitatis in custodiam sui angelum delegatum (S. Hier.}. Quiitaque praesidio principum coelestium a Deo digni habentur, ab hominibus spernendi non sunt; alioquin angeli qui coram Deo in aula coelesti principes adstant accusatores evadunt contemnentium; .ergo periculose ille contemnitur, cuius desideria ac postulationes ad aeternum et invisibilem Deum ambitioso angelorum famulatu ac ministerio pervehuntur (S. Hil. } . Igitur docetur dignitas pusillorum, cum angelos habeant custodes deputatos (unde angeli eorum} qui continue faciem Dei contemplantur; ex hac visione Dei et beatitate summa angeli hauriunt summum quoque desiderium , ut clientes sui eiusdem felicitatis participes fiant. Glarissime enim cognoscunt ad quod beatitatis culmeri illi vocentur. Quare summopere in eos indignantur eosque apud Deum accusant qui clientibus suis damnum inferunt, suorum autem causam apud Deum agunt. Etsi igitur pusilli per se impotentes sunt, habent tamen sui custodes et defensores potentissimos. Ergo quanto in pretio apud Deum habeantur, insigni modo declaratur et ratione valentissima cura eorum apostolis commendatur. Servi regi maxime familiares appellantur videntes faciem regis (1 Reg. 10,8. 2 Reg. 25,19 hebr.). Ex vetere testamento constat populis et provinciis constitui angelos custodes et tutores; ita Ex. 23,20. Dan. 10,13; 12,1; pariter docetur iustis in magnis periculis adstare angelos eosque ad eorum tutelam et defensionem a Deo rnitti (cf. Gen. 16,7; 24,7; 32,1 ; 48,16. 3 Reg. 19,5. Tob. 3,25 etc. ludith 13,20. Ps. 90,11. Dan. 3,49. 2 Mach. 11,6 etc.). Quae doctrina magnopere illustratur et extenditur hoc Christi effato de angelis pusillorum. Et quaenam fuerit sententia aetatis apostolicae, collige ex Act. 12,15, quo fideles loquuntur de angelo Petri. Quare communiter invaluit sententia S. Hier. unicuique animae ab ortu angelum deputari custodem (cf. lans. Maid.} et S. Chrys. quoque ex nostro loco concludit sanctos omnes angelos habere manifestum esse efc pauperibus vilibusque atque ignotis apud homines angelos assignari super eminentes; angelos quippe excellentiores cleclarari aliqui volunt eo quod dicunturfaciemDei in coelis videre et proin eiproxime assistere.. Guisententiaeetiam Maid, accedit: sic enim hoc loco Christus loquitur quasi de re compertaet quasi cum certum sit singulos homines angelum aliquem habere, parvulorum,id estiustorum angelos aliorum angelispraeferat. Quaeexplicatio tamenaudaciorvide.tur ; nanrfaciem Deividere i. e. visione beataDei frui omnibus competit angelis neque angeli unquam ab ea recedunt, sed Deum ubique praesentem etiam intuentur ubicumque denium versantur. Id ergo hoc loco non dicitur, ut angeli quidam eminentiores designentur, sed ut nos perspecta angelorum dignitate et.beatitate intelligamus qualis honor et amor a Deo pusillis impendatur. Ex qua intuitione Dei continua etiam sequitur quam efficax sit eorum protectio ; quia enim , tit Cai . dicit , semper praesentialiter vident Deum . non egent ut eant ad Deum aut ingressum ad colloquendtim Deo petant nee distrahuntur aviditate redeundi ad Deum videndum ; proinde semper causam suorum promovere possunt. Monet Cai. cum dicatur angeli eorum et non singuli angeli eorum, non posse ex textu colligi singulos homines aut singulos pusillos habere singulos angelos , sed solum eos habere angelos beatos et verbis satisfieri, si sint angeli multitudinis eorum. Concedi potest non efftci verbis illis id, ut unusquisque habeat angelum taleni qui nullius alterius curam gerat sed solum circa hunc unum occupetur; sed id omnino sequitur angelum aliquem uniuscuiusque pusilli curam gerere. Ergo vere dicitur : unusquisque pusillus .habet angelum sui curatorem actutorem, idque ex Ghristi verbis conficitur. Gum angeli potentia tanta sit, parum interesse videtur, utrum unius an aliorum quoque curam sibi habeat commissam, Neque mirum est angelos tanta benevolentia et promptitudine saluti hominum prospicere, cum Dominus angelorum et caput tanta pro hominibus molitus sit. Secunda porro ratio cur pusilli non sint contemnendi sub ipsius exemplo et opere a Christo proponitur
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v. 11 venil enim Films hominis salvare quod perierat; vide lect. var. ; plerique censent versum ex Luc. 19,10 esse interpolatum. Sed vix assignari potest ratio interpolationis vel cur hoc ipso loco voluerint versum inserere. Nam etsi cleesset, nihil desideraretur; tune haberemus solum duas rationes cur pusilli non sint contemnendi , quae etiam omnino sufficerent. Proinde vix ceuseri potest aliquem lacunam deprehendisse ideoque versum ex Luca adcluxisse. Ex altera parte tamen id in versu offensioni esse potest quod non specialem"pro pusillis rationem continet qualem earn exprimi cernimus et in v. 10 et in v. 14, in quibus saltern ratio generalis cum speciali ad pusillos applicatione effertur. At ne id quidem sufficit, ut versum perperam , hitrusum dicamus, neque id ex codicum~versionumque auctoritate indubie^ constat. Cum itaque versus in hoc contextu aptum fundat sensum, non est cur eum deleamus. Declarat enim Ghristus apostolis sui muneris operisque rationem : ad hoc venit, haec est missionis eius summa ut redimat et servet id quod sine ipso interitui esset obnoxium. li vero qui pusillos contemnunt, hoc opus Christi impediunt et quantum in se est id reddunt inefiicax pro iis. Pusilli enim propter infirmitatem et ignorantiam aetatis , propter plurima pericula perversionis quibus inscii obiiciuntur et contra quae se nequeunt tueri , propter multorum superbiam qua illos negligunt , magis quam adulti indigent ope et institutione. Unde quorum interest ut Christns non frustra venerit, ii magnopere adlaborabunt ut evadant cooperatores Ghristi in servandis pusillis. Hac itaque consideratione apparet versum apte seriei orationis congruere et rationem sat gravem afferre pro sermonis argumento ; ac si diceret : venit Filius Dei restanrare quod cdntritum ac deiectum erat , et ideo salvatum ab eo nolite perdere ; sine enim grandi periculo ac detrimento sui non potest quis opus Dei dissolvere, nee est dignum ut homo despiciat quod Dens elegit (Rab. Bed.} et S. Thorn. : ita dictum est quod rion contemnatis, quja illi de quibus Dominus habet tantam curam non sunt Tertio demum significat Christus parabola qaam sit sibi et Patri suo curae etiam unius tantum pusilli salus atque ob id ei qui Patri placere voluerit cavendum esse studiose , ne vel untim tantum pusillum negligere parvifaciat (lans.}. Quo exemplo apostoli admonentur quot labores et curas subire deceat , etsi de unius tantum pusilli salute agatur. Simile promit Ghristus ex iis ipsis quae homines facere solent ideoque ad ipsorum apostolorum iudicium et sententiam provocat
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v. 12 quid vobis videtur? ut si modum agendi in pastore ovium approbaverint et plane convenientem ac necessarium iudicaverint, idem in re sublimiore facere ne detrectent ; si fuerint alicui centum oves et erraverit una ex eis,, nonne relinquet nonaginta novem in montibus STCI TK opvi quae soil, per montes vagantes pascuntur, idum pastor earum cura dimissa unam illam perditam quaerit ; aliqui iungunt (lectione a^et? cum codd plerisqne adoptata) STTI Ta opv) TropeuOel? : per montes vagans quaerit , qua iunctione longum pastoris iter ac sedula cura vivide exhibetur, et vadit quaerere earn quae erravit? en, adeo sollicitus est pastor de una ove, ut nonaginta novem, gregem proin sat magnum, fere oblivisci videatur. Quid iam animarum pnstorem facere oportet? ne quis ergo apud se cogitet : tot alii praesto sunt, quid de unius tantnm pusilli cura ita laborare necesse est? Quae enim sint veri pastoris viscera declaratur
18:13
v. 13 et si contigerit ut inveniat earn, amen dico vobis, quia-gaudet super earn magis quam super nonaginta novem quae non erraverunt; neque enim lantum gaudemus de his quae secure possidemus, quantum de eo quod postquam perditum erat inventum est; etenim cum ilia semper habeamus, non adeo sentimus gaudium quod de ipsis habemus; cum autem illud perdiderimus ac vehementer contristati simus tamquam damno affecti, ubi invenerimus , vehementer gaudemus tamquam illud lucrati (Euth.}. Ita fert experientia; occurrit enim specialis ratio actualiter gaudendi de ilia una, scil. inventio perditae, quae non occurrit de nonaginta novem (Cai.). Vis et significatio parabolaeia eo est, ut ostendatur quanta cura is a Deo quaeratur cuius salus in periculo posita est et quam singulare gaudium eius inventio et salus Deo afferat , ut humano modo loquamur (lans.}, vel etiam expljcatius, Deum tanti vel unius hominis salutem facere, ut si tantum essent centum homines quorum unus tantum erravisset, nonaginta novem relicturus esset, ut ilium unum quaereret, quemadmodum boni pastores facere solent; magnum ipsius erga nos caritatis indicium , magnum argumentum ad eorum refellendam opinionem qui etiamsi homines non peccassent, Chri- , stum venturum fuisse docere solent (Maid.}. Quare nullo pacto opus estlaboriose inquirere, quid significetur per centum oves, quid per unam quae erraverit, quid per nonaginta novem quae in montibus relinquantur. Baud pauci tamen id quaesierunt et communiter oves intelligunt creaturas Dei rationales, angelos et homines. Ex iis ovem unam, humanum genus, errasse; unde Christum nonaginta novem, i. e. angelos in coelo reliquisse et venisse ut homines redimeret (cf. S. Hil. Gregorius, horn, in ev. 34,3; M. 76,1217; Rab. Pasch. Br. Dion; complures Patres vide apud Maid.}. Praeter han-c explicationem etiam aliam proponi dicit S. Hier., in nonaginta novem intelligi iustorum numerum et in una ovicula peccatorem. Tertiam addit S. Thorn., intelligi per nonaginta novem superbos qui relinquantur in sua superbia, et per ovem humiles. At minime oportet in parabola singula quaeque applicare ; quae sit eius summa , insuper in sequentibus exponitur. istis-; docet idcirco parabolam positam , ut pusilli non contemnantur (S. Hier.} et 5. Thorn, notat minus dici et plus significari, quia voluntas Dei sit ut salventur. Genset Maid, lectionem ante Patrem vestrum commendari tamquam magis accommodatam ad id de quo agitur; agitur vero de Dei erga homines misericordia et amore, quod utrumque patris estproprium. Praetereain Patre veslro apostoli magis ad imitandum Dei agendi modum incitantur; solent enim filii boni indolem patris optimi aemulari et in exemplo patris in se exprimendo gloriari. Itaque gradatim fortius urget apostolos, ut curam pusillorum magui faciant; prius angelorum exemplum, deinde se ipsum ac sui operis rationem et summam , postremum Patris coelestis voluntatem , amorem gaudiumque salutis in medium adducens. Quae omiiia si quis negligeret aut seponeret , quantae stupiditatis arguendus esset? Gravissimis proinde rationibus Ghristus eos omnes ad curam adhortatur indefessam , quibus cura pusillorum commissa est, et muneris ratione adeo praeclara pluribus explicata praecavet ne in opere admodum sancto languescant; e contra muneri sublimi operam dent alacrem hanc officii par tern secundum nonnam divinam maximi aestimantes et totis animis amplectentes !
18:15
v. 15 si autem, $i] ita fit transitus ad aliam rem qnae.tamen cum praecedenti sententia de voluntate Dei salvifica v. 14 cohaeret eamque latius explicat ; peccaverit in te f rater tuus, iam nomine fratris studium eum iuvandi et amor excitatur ; cum in subsequent! de Ecclesia sermo sit, frater hie iam dicitur eo sensu quo v. g. in epistolis de homine qui ad Christi Ecclesiam pertinet. Cum enim omnes qui in Christum baptizati sunt Christum induerint et lilii Dei effecti sint (Gal. 3,27 s'eq.), merito inter se fratres appellantur. Lectio ilia in te 1 non videtur genuina. Quae enim Christus praescribit generalia sunt neque ullo modo cernitur, cur haec solum fiant vel cur fiant si in me peccavit, si mihi iniuriam iritulit, cum tamen quae Christus consequenda proponit , peccatoris emendatio et salus , multo latius pateant. Qua in re notandum est plerosque interpretes, etsi'm te legunt et retinent, tamen in ipsa explicatione ad peccatorem in universum deflectere. Ita iam S. Augustimis, qui in te explicari posse censet te sciente (serm. 82,10 : tu scis quia peccavit ; M. 38,510); similiter Zacharias chrysopolitanus , Anselmus laud. Alb.; alii transitum ab una specie ad genus universum vario modo efiiciunt. Hominem enim christianum ita debere esse addictum gloriae Dei et diiectioni proximi , ut omni peccato offendatur tamquam in se commisso; praeterea eum esse Scripturae morem , ut in notations vitiorum et commendatione virtutum fere proponat notiora et ex his significet reliqua quaecumque illis coniimcta sint ; Christum itaque in uno peccato demonstrare quod in omnibus fieri debeat. Insuper monent spectandum esse Christi consilium , ut peccantem non acerbe accusemus , sed benign e corrigamus; quare ex omni peccatorum genere id eum selegisse, in quo acerbi reprehensores esse 'soleamus, cum soil, in nos peccatum sit; porro mentem Christ! esse, ut saluti fratris consulamus ; iam liunc finem locum habere in omni peccato. Vel etiam sic arguunt : si corripiendus est frater in iniuriis nobis illatis, ergo multo magis in ceteris offensis quibus Deum quantum in se est laesit ; magis enim Deum quam nos amare debemus ac consequenter magis eius quam nostras iniurias avertere; vel si quis laedit tuum parentem, te laedit; quanto magis .qui Deum optimum omnium parentem offendit, te offendit? Christus tamen solius peccati in te admissi meminit, ut vindictae frenum iniiceret illique surrogaret caritatem. Ita fere lans. Maid. Lap. Sylv.; et doctrinam proponi de peccatis in genere etiam Rab. Br. Thorn. Dion. Cai. Calm. Schegg , Schanz merito censent. Quibus rationibus addi potest eum qui offensus sit non esse generatim aptissimum, cui correctio fraterna demandetur. Quare praeter rationes externas (vide lect. var.) etiam internae exsistunt quibus ei? oi delendum ' esse suadeatur. Forte assumptum est ex Luc. 17,4; cf. infra v. 21. . Cum agatur de praecepto positive, merito monent etiam aliqui interpretes id non semper obligare ; verum varias conditiones personarum esse perpendendas ; videndum sitne fructus sperandus necne ; cavendum, ne maius exoriatur damnum etc. (cf. fans.)', sed haec discutere non est interpretis ; vade et corripe eum inter te et ipsum solum; si vis eum salvare, debes famam suam salvare; frequenter accidit quod quando homo videt publicari peccatum suum, ita fit effrons quod omni peccato se exponit (S. Thorn, sim. 5. Chrys. Alb. Dion. Cai. etc. );.Christus enim, utS. A ugustinus loquitur (1. c. 82,8), parcit pudori erubescentis. Ita ergo studendum est correctioni, ut parcatur pudori, ne prae verecundia defendat peccatum suum et quern emendare volueras facias peiorem (Lamy}. Proin nullo alio conscio reduc ei in memoriam quid admiserit illius iniquitatem declarando , ita ut videns te salutis et famae esse studiosum magis moveatur ad poenitentiam ; si enim semel pudorem et verecundiam amisisset, forte in peccato iriduraretur (lans.}. Etsz te audierit, i. e. si tuam admonitionem receperit tibique obtemperaverit ; est enim audire. saepe idem quod obsequi (cf. 4 Reg. 22,13), lucratus erisfratrem tuum, non tibi eum amicum fecisti (S. Chrys. Euth.}, id quod tenue nimis esset, sed quod plerique bene explicaut, fratrem peccato perditum lucratus es saluti; dicitur lucratus eris , ut fratris salutem etiam tuum reputes lucrum ac de ea quasi de tuo lucro sollicitus sis et gaudeas de eius emendatione (cf. S. Hier. Rab. Pasch. Alb. Thorn. Fab. Dion. Cai. Lap. Bar. Sylv. Am. Fil.). Cum agatur de fratre lucrandoj, de eo soil, qui propter peccatum Deo et regno Christ! periit iterum ad Deum et salutem reducendo, non est post primum conatum desistendum, sed subsidia magis efficacia erunt adhibenda, ut salus eius in tuto collocetur
Docet Ghristus quanta sollertia quibusque subsidiis adhibitispeccatores corripiantur et ad meliorem frugem reducanturoporteat ; qui sine auctoritati quidem ecclesiasticae obsecuti fuerint, tamquam homines perditi vitandi sujit. Ut autem apostoli etiam hac muneris parte rite fungantur, Christus eis amplissimam confert potestatem iudicandi et puniendi eorumque sententias in coelo quoque iri sancitum promittit. Quam arete id quoque pertineat ad institutionem apostolorum manifestum est. Praecipit Christus curani peccatorem revocandi a via mala etprimo quidem monitione et adhortatione privata , correptione fraterna
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v. 16 si autem te non audierit, adhibe tecum adhuc unum vel duos; nam et medieus cum graviorem viderit morbum non desistit nee aegre fert, sed tune magis sese apparat , quod etiam hie facere praecipit (S. Chrys.}. Cur autem alii quoque adhibendi sint, innuitur verbis ex Deut. 19,15 petitis : ut in ore duorum veltrium testium stet omne verb um ;ipromde non ut illi peccatori reprehensio severior maiorque confusio incutiatur, neque ut per testes constet eum qui corrigit suo esse functum officio , neque ut pro accusatione quae fiat coram Ecclesia testes adsint, sed ut facilius eipersuadeaturplurium testimonio obedire admonenti, ut plurium testificatione se peccasse credat et ad emendationem auctoritate plurium permoveatur. Sicut enim in iudicio per plures testes stabilitur et confirmatur veritas, ita hie roboranda est ipsa ad emendationem adhortatio eiusque necessitas probanda (cf . Dion. Maid. Sylv. Schanz). Agi de graviore delicto quod in aliorum quoque nocumentum redundet eisque scandalo sit, etiam ex ulteriore praecepto efficitur
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v. 17 quod si non audierit eos die ecclesiae i. e. si non emendatus fuerit scandalumque removerit, tune deferendus est ad ecclesiae indicium; si ne huic quidem obsecutus fuerit si autem ecclesiam non audierit, sit tibi sicut ethnicus et publicanus; erit tibi vitandus ; ab eius consortio est abstinendum. Verba enim significant talem ita esse habendum, quomodo ludaei habere solebant ethnicos et publicanos , a quorum mensa et consortio omni ita abstinebant, ut pollui se existimarent , si quovis modo cum eis communicassent (lans.}. Qui igitur iudicio acsententiae ecclesiae non acquieverit, is tamquam homo immundus, peccator gravissimus, a coetu fidelium exclusus considerari debet Christo iudicante. Vitari debet ne suo contagio alios inficiat ; nam, ut apostolus dicit : modicum fermentum totam massam corrumpit, et : auferte malum ex vobis ipsis. Simul autem apostolus aliam quoque eius exclusionis utilitatem assignat , cum de eiusmbdi peccatore gravi scribit , soil, ut ille destitutus consueto consortio et ob id pudefactus resipiscat (cf. t Cor. 5,5. 6. 13. 2 Cor. 2,6. 7). Uti ethnici et publicani a coetu religioso ludaeorum , a synagoga exclusi erant (et ludaeus si publicanus factus fuerit iubebatur expelli; cf. Lightfoot ad h. 1.), ita Christus hisce verbis excommunicationem quam dicimus fieri debere declarat, quia clare id enuntiat fierique iubet quod excommunicatione efficitur et fidelibus ilia sententia lata iniungitur. Ecclesiae autem sententiam apud Deum quoque ratam haberi et proinde ei religiose esse obediendum , utpote latae auctoritate a Deo commissa , sollemniter'affirmat
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v. 18 amen dico vobis, quaecumque alligaveritis super terrani, erunt ligata et in coelo etc. ; vide ad 16,19. Alloquitur Christus apostolos , vobis, cum antea in universum locutus sit (frater tuus, te , die etc.); et cum biaec adeo asseveranter subiungat amen dico vobis, postquam iudicium et sententiam ecclesiae de peccato et peccatore et eius praeceptum quid peccatori agendum esset clare asseruit (si ecclesiam non audierit], etiam declaratur a quibus tandem illud iudicium ecclesiae sit ferendum. Nam ecclesiam non posse significare synagogam (id quod Beza ', Calvinus, Fritzsche volebant) interpretes quoque protestantes evidens esse affirmant (cf. Keil, Weiss, Manse I), sed necessario intelligi illam ecclesiam de qua 16,18. Huic autem ecclesiae principem ac caput fore cum vera auctoritate divinitus commissa, iam ibi 16,18. 19 significatum-est. Hie porro declaratur etiam reliquis apostolis competere auctoritatem. Quare ex hisce efficittir quoque quid sibi velit illud die ecclesiae; est utique ecclesia coetus fidelium nomine Christi congregatus; sed iste coetus non est multitude fidelium quibus sintiura aequalia vel eaedem potestates, sed iste coetus iam habet caput, iam habet duces ac principes. Ergo ex institutione et conformatione huius coetus iam liquet , si ad eum res quaedam defertur iudicanda, earn deferri ad eos qui in isto coetu habent auctoritatem. Idem porro liquet ex v. 18, ut modo ostensum est; idem tertio efficitur quiaapud ipsos ludaeos non omnis populi multitudo, sed seniores, magistratus sacri iudicare, poenas infligere, ex synagoga eiicere solebant. Cum itaque Ghristi discipuli earn reipublicae formam qua summa rerum potestas penes populum est, omnino ignorarent, minime fieri potuit, ut verba Ghristi de iudicio quodam ab ipsa multitudine fidelium instituendo vei de sententia ab ipsa ferenda conciperent. Si autem Christus tale quid voluisset instituere a more ludaeorum et eorum cognitione adeo alienum, id aliter potius debuit efferre et declarare. Eum autem id non potuisse velle* iam satis ex 16,18. 19 et hie ex v. 18 conficitur. Quare merito S. Chrys. Euth. Theoph. Alb. Fab. Cai. Maid. Lap. Lamy, Calm. Arn. Bisp. Polzl, Schanz,Fil. explicant die ecclesiae i.e. praesidibus ecclesiae vel ecclesiae quae per praesules soil, repraesentatur, cui interpretation! etiam Ed. II p. 123 l calculum adiicit. Exinde patet quam falso heterodox! potestatem penes turbam esse ex hoc loco conficere velint; ita Weiss, Holtzm. coetui fidelium concedunt pote* statem remittendi peccata. Qui ex catholicis ecclesiam de multitudine fideliuni explicant, tamen nullo modo illam heterodoxoram sententiam statuunt. Ita S. Thorn, scribit : die multitudini toti, ut confimdatur ; ut qui noluit sine confusione corripi, cum confusione corripiatur; vel ecclesiae i. e. iudicibus, ut corrigatur et Bar. : significatur autem multitude sive ecclesia cum suo pastore; olim enim in primaeva ecclesia ad pastorem et ecclesiam crimina referebantur ; similiter Tans. : die ecclesiae , ut multitudinis consensum revereatur; itaque in primitiva ecclesia secundum hoc Ghristi praeceptum denuntiabantur peccatores post unam et alteram correptionem toti ecclesiae alicuius loci , hoc est , christianis legitime cum suo episcopo aut pastore corigregatis, ibique si impoenitentes persistebant, omnium consensu et approbatione ab episcopo excommunicabantur (cf. 1 Cor. 5,3. 4). Et Tertullianus in Apologetico cap. 39 cum describit qualis suo tempore fuerit disciplina christianorum in congregationibus ipsorum , inter cetera sic habet : ibidem etiam exhortationes , castigationes et censura divina; nam et iudicatur magno cum pondere, ut apud certos de Dei conspectu, summumque futuri iudicii praeiudicium est, si quis ita deliquerit, ut a communicatione orationis et conventus et omnis sancti commercii relegetur. Praesident probati quique seniores, honorem istum non pretio sed testimonio adepti (ita Tertullianus). Verum postea, cum optimus ille primitivae ecclesiae status remissus est et ob instabilis vulgi tumultus non conveniret pleraque agi arbitrio et consensu vulgi, coeptae sunt denuntiationes fieri tantum ad ecclesiarum praesides , quorum etiam prius ab initio semper fuit prima auctoritas in iudicando et excommunicando peccatores denuntiatos quamvis non sine consensu et approbatione fidelis multitudinis . Si autem apostolis omnibus eadem fit promissio quae antea iam Petro soli facta est 16,19, potestati Petro datae nihil detrahitur. Nullo enim modo posset quis suspicari Christum voluisse priora sua ad Petrum verba retractare. Cum. itaque ibi Petrus ut omnium primus et caput designetur eique soli potestas amplissima promittatnr, intelligitur nunc reliquis apostolis etiam veram promitti potestatem , sed ita tamen ut exinde Petro nihil pereat ; proinde alios esse participes pottestatis sed cum aliqua ad Petrum ut primum habitudine et subiectione. Cum Ecclesia Christi ad omnes late gentes pervenire debeat , non potest unus omnia iudicare, verum opus est plur^niis. Ergo plurimi vera potestate et auctoritate sunt instruendi. Verum ut unitas servetur et Ecclesia vere super unum fundamentum aedificetur aedificataque consistat, pariter opus erat, ut isti plurimi pastores et rectores alii subiecti essent uni illi, de quo 16,18. 19. Petro quidem potestatem dari ea ampliorem quam quae reliquis concedatur, Origenes suadere vult eo quod Petro dicatur sv oupavo^ valere , in omnibus valere coelis quae ipse sanxerit, ceteris autem solum ev oupavw, in uno coelo. Quod argamentum utique nemo probabit. Sed quod paullo antea Ongenes dixifc, robore suo consistit, Petro soil, inde peculiare quid prae reliquis tributum esse , quia ipsi dictum sit : tibi dabo claves regni coelorum , id quod ad nullum alterum pertinet. In iisdem verbis S. Pasch. quoque merito deprehendit privilegium aliquod Petro concessum et non modicam a reliquorum auctoritate differentiam. Sermonem autem dico vobis fieri ad apostolos , ex narratione et textu evincitur clarissime; narratio enim ex 18,1 de solis discipulis i. e. apostolis texitur ; disceptatio enim ilia inter solos apostolos oriri poterat et ex Marc. 9,32 insuper elucet solum comites Christi ordinaries i. e. apostolos posse intelligi. Ceterum notum est apud Matthaeum nomine discipulorum continue designari apostolos (vide ad 10,1. 2). Idem patet ex textu, uti iam dictum est; transit enim ex modo loquendi generali ad allocutionem quae necessario dirigitur ad praesentes. Et plerique interpretes quoque apostolos compellari statuunt (S. Hil. Hier. Br. Alb. etc.). Quod S. Augustino et Theoph. placuit ipsos offensos designari, plane falsum esse pluribus de causis facile deprehenditur. S. Thorn, ea dici toti Ecclesiae affirmat ; sed cum antea dixisset nomine Ecclesiae indices designari et hoc loco explicet de, solutione et excommunicatione , satis manifestum est quo sensu id intellexerit. Vero . enim sensu toti datur Ecclesiae quod in bonum Ecclesiae eius pastoribus conceditur. Ex oratione contexta etiam colligitur quaenam potestates in illo solver e et ligare contineantur. Agitur enim de peccatore qui ad praesides Ecclesiae defertur. Huic ab his certa quaedam praecipiuntur quibus scandali ratio tollatur; ille tenetur obedire; quodsi renuerit, peccato suo obstrictus tamquam membrum putridum abscinditur et eiicitur. Haec autem praesidum praecepta, indicia, haec eorum sententia et poenae inflictae in coelo rata habentur. Si vero ille peccator obedire se velle spoponderit et quae praescripta sunt praestiterit, turn sane, quia totus hie agendi modus ad id dirigitur, ut frater servetur et restituatur saluti, debebit etiam solvi a peccato et paci et amicitiae cum Deo restitui. Resipiscenti itaque peccatum condonabunt eique pro peccati ratione poenitentiam ad scandalum expiandum iniungent; quae sententia ex verbis Christi pariter in coelo confirmatur ; unde vere potestatem remittendi peccata apostolis esse collatam, haud obscure ex contexta oratione quoque hoc loco conficitur. Ex eadem contexta oratione potes igitur dicere apostolos posse ligare, peccatum retinere, poenas iniungere, excommunicationem irrogare; posse solvere, peccatum condonare, a poems quas promeruit eum eximere coram Deo. Quare explication! quam supra ex soils verbis petere potuimus, hie ex nexu orationis confirmatio et illustratio additur et exempla proponuntur potestatis legiferae et iudiciariae. Quod igitur 16,19 de potestate remittendi peccata non satis clare quoad nos et distincte (ut Palmieri dicit) asseri potest, id hoc loco tuto affirmare licet ; quani potestatem remittendi seu retinendi peccata ex contexta oratione colligi etiam protestantes interpretes , uti Keil, Weiss, alii, hoc loco asserunt, quam potestatem coetui fidelium esse commissam isti opinantur. Sed id pluribus de causis repugnare iam expositum est. In varias abeunt sententias quomodo ad antecedentia adnectatur promissio haec
18:19
v. 19 iterum dico vobis, quia si duo exvobis consenserint super terram de omni re quamcumque petierint , fietillis a Patre meo qui in coelis est; cum enim in antecedentibus actum sit de inimicitiis, iam nunc praemia proponi concordiae, vel poena contumacibusindicta mercedem exhiberi concordibus (S. Chrys. Theoph. Hil. Hier. Rab. Dion. Bar. Calm. Schanz), vel postquam magiia minitatus sit offehdiculum ponentibus, rursum magna promitti diligentibus (Euth.}, vel damnis excommunicationis osten sis mine declarari bona quae ex coniunctione cumEcclesia promanent -(Schegg) vel ad promissionem in v. 18 addi aliam ; quemadmodum sententia eorum rata habeatur in coelo eodem modo fore ut preces eorum sint acceptae apud Deum (Fil. Weiss], vel ad potestatem in v. 18 expressam mine addi mentionem alterius potentiae quae insit Ecclesiae, scil. earn habere quoque potestatem impetrandi apud Deum (Cat. Keil). Quae omnia tamen arctum cum antecedentibus nexum minime constituunt, sed potius speciem.prae se ferunt quasi verba ilia vago quodam modo veluti appendicis causa addita essent. Melius videt Alb. dicens innui vigorem sententiae ab iis dictae. Confirmatur enim id quod v. 18 dictum est novo argument quod , ut Maid, bene dicit , a minore' ad maius fit : si quidquid duo petierint, Dens illis concedit , quanto magis Ecclesiae indicium ratum habebit? ne quis igitur sententiam Ecclesiae spernat, docet Christus quam efficax sit sola iam -precatio (Ians.}\ quod enim oratio paucbrum tantum apud Deum valet, ex eo ostendit quanta sit potestas in solvendo et ligando (Lamy). Huic intime connexum est assignari a Christo aliud remedium quo scandala removeri, fratrum saluti prospici efiicaciter possit et quo etiam turn utendum sit si quis sententiam Ecclesiae contumax spreverit. Promittitur itaque fore, ut Pater coelestis concedat omnem rem quam petierint si duo ex vobis de ea consenserinjt, concor.diter earn debito modo efflagitaverint (ita enim altractio in textu , cum substantivum ponatur in sententia conditional! resolvenda erit). Illud ex vobis refertur ad eosdem, de quibus in v. 18, ergo ad apostolos. Num. igitur haec promissio solum spectat ad apostolos et ad eos qui propter perpetuitatem Ecclesiae in eorum locum munusque succedere debebunt? Minime; nam ratio quae in v. 20 affertur plane generalis est, cjua ostenditur promissionem lion solis dari praesidibus. Enuntiatur itaque et dirigitur ad apostolos , ad quos Christus loquitur, et cum haec sententia novum addat argumentum ad v. 18 et Christus de hoc quoque subsidio salutis eiusque efficacia apostolos instituere velit, apte in modo loquendi pergitur, uti in v. 18 inceptiun est, ex vobis; attamen hanc promissionem non ad eos restringi statim manifestatur
18:20
v. 20 ubi enim sunt duo vel tres congregati in nomine meo, ibi .sum in medio eorum; hoc si attenditur, etiam patet quam fallaciter aliqui heterodoxi arguant : promissio de efficacia orationis manifesto spectat adomnes, ergo illud ex vobis in v. 19 pariter pertinet ad totam fidelium turbam, ergo etiam illud vobis in v. 18 (cf. Weiss}. Declaratur porroin v. 20 qualis esse debeatille consensus etilla oratio de qua in v. 19 ; debent enim congregari congregatique preces fundere ei? TO s^ov ovo(/.a ; ei's finem et terminum dicit ad quern tendit oratio ; nomen Christi ponitur pro ipso Christo in quantum soil, ipsa eius dignitas, voluntas, ratio muiieris nobis est revelata (vide adv. 5) . Itaque orationes debent fundi in eum finem quern ipse Ghristus pro nominis ac munefis sui modo ac ratione appetit et desiderat. Nimis ieiune aliqui explicant congregari tamquam Christi discipulos vel Christifidem esse rationem curconveniant (Weiss}\ meliusalii : propter me et propter mea mandata (5. Cyr. Euth.} , propter causam aliquam ad me pertinentem (lans.} vel adhonorem et gloriam nominis mei(D/on.). Si qui ita conveniunt, ibi sum in medio eorum; sum autem ibi non communi modo per essentiam, praesentiam, potentiam, sed specialis assistentiae gratia (Cat.} neque hoc solum, verum adest in eorum medio eorum preces confirmans, iis suam addens auctoritatem eorumque conatus et desideria adiu vans et tit bene lans.., ob meam praesentiam exaudibilis fit Patri eorum oratio. Est itaque sententia prorsus similis ei quam habet apostolus : similiter autein et Spiritus adiUvat infirmitatem nostram; nam quid oremus sicut oportet nescimus; sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus (Rom. 8,26). Talis utique oratio qua ipse Filius interpellat pro nobis nunquam non exaudietur. Itaque Christus in eorum medio est, in quorum corde ipse praesidet, quorum corda regit, consilia dirigit, petitiones disponit. (S. Br.]\ eos autem non frustra fundere orationes utiq[ue manifesturn est. Vide loan. 15,7. Unde pariter docemur quid catisae sit cur multorum orationes non exaudiantur. Multae enim sunt, ut S. Chrys. ait, causae non impetrandi ; nam saepe petunt ilia quae concedere non expedit , vel non petunt eo modo, ea fiducia, ea Constantia sicut oportet. Multae enim virtutes, ut idem monet, debentad orationem accedere. Atque secundum S. Thomam multa non obtinentur quae petuntur propter indignitatem petentium vel quia non habent inter se vinculum pacis aut quia petunt quod non expediat ad salutem. Facile autem deprehenditur in singulis his quidquam .deesse quod illo congregari d? to ep.6v ovojxa postulatur. Ex hac Christi promissione ubi sunt duo vel tres etc. a fortiore colligi merito asserunt, quantum tribuendum sit synodis et conciliis generalibus , ubi non duo vel tres , non de re parva , sedde fide, de religione, de hominum salute , de totius Ecclesiae gubernatione indices Ecclesiae magno nuniero cbnveniunt (cf. Maid. lam. Lap. Calm.}. Atque iam S. Gregoritts magnus ad synodos celebrandas episcopos invitat scribens : si ergo adesse dignabitur ubi duo vel tres fuerint, quanto magis non deerit, ubi plures conveniunt sacerdotes (epistol. libro 9 epist. 106; M. 77/1032). Simile quoque dicunt rabbini de duobus aut tribus considentibus in iudicio vel congregatis ad operam dandam legi, quod n^sw (gloria Domini) sit in medio eorum (Lightfoot ad h. 1. Wiinsche p. 218; idque probant ex Mai. 3,16;^. II p. 124).
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Praeciplt Christus suis, ut talem habeant caritatem quae semper prompta et parata sit ad ignoseendum , quotquot iniuriae inferuntur. Quod ne cui difficilius videatur parabola "ostendit Deum nobis remittere iniurias incomparabiliter maiores sibi illatas; quodsi nos ignoscere noluerimus, Deum nos rigore iustitiae esse punitunim. Hoc documento instituuntur apostoli quo animo oporteat persecutiones et vexationes tolerare, ne iis fatigati persecutors odio habeant; instituuntur simul qualem caritatem suos fovere Christus velit et edocentur de ingenti illo discrimine quod adsit inter oifensam Deo impactam et offensam homini illatam. Qua ratione interrogatio Petri et inde enata doctrina Christi cum antecedent! parte cohaereat, alii aliter concipiunt; antea esse propositam normam correptionis , nune doceri normam veniae dandae' (Schegg] ; doctrinam de correptione iam suppleri alia de reconciliatione et venia (Schanz) ; in parte antecedent! supponi nos debere esse paratos ad ignoscendum; ergo nune quaeri quoties venia sit concedenda (Jans. Am. Grimm, Fil. Keil}', alii nexum apud Matthaeum desiderari censent, sed reperiri Luc. 17,4 in iis verbis .Domini quae Matthaeus non retulerit (Maid. Lap. Reischl}. Progressum doctrinae atque adeo nexum bene declarat Alb. : hie agitur de perfecta receptione fratris poenitentis; sicut enim custodiendus est ne aberret et sicut quaerendus et revocandus est quando aberraverit, sic est misericorditer recipiendus quando redire satagit, et de hoc hie determinatur . Interrogat rursus o <pi^o|xaQs<>TaTos Petrus discendi cupidissimus (Euth.} : Domine, quoties peccabit in me frater meus et dimittam ei? ponuntur sententiae Hebraeorum more paratactice; quoties fratri peccanti dimittam? usque septies? magnum quid se dicere putabat Petrus , ideo 'quasi rem ingentem statuens intulit : usque septies? id quod facere iussisti, inquit, quoties faciam? nam si semper peccaverit saepeque monitus poenitentiam egerit, quoties haec nos tolerare iilbes? illi eriim qui nee poenitentiam agit nee seipsum damnat. terminum posuisti dicens : sit tibi quasi ethnicus et publicanus; huic vero non item; quoties ergo ipsum feram convicturn et poenitentem (S. Chrys.}^. quaerit arbitratus se videri jxsya^o- ^u^oTaro? (Euth.}. Rabbihi quandoque colligunt ex Amos 2,4 et lob 33,29 ter esse ignoscendum neque tamen quarta vice si quis peccaverit (cf. Wunsche p. 219; Ed. II p. 125); si ea doctrina iam turn vigebat, potuit utique Petrus censere se ultimum qui attingi possit limitem assignasse. Neque improbabile est quod existimat S. Br. numerum septenarium a Petro esse selectum quia toties in s. Kbris commendetur : per septem dies azynia comedunt , leprosus quando mundatur et vir qui fluxum seminis patitur septem diebus separatur ; item mulier menstruata, similiter quando pariebat, septem diebus immunda erat ; Naaman quoque ex praecepto Elisaei septies mergitur in lordane'm et sacerdos offerens sacrificium tingens digitum in sanguine septies ilium contra Dominum spargit; psalmisla quoque sic ait : septies in die laudem dixi tibi; propter haec igitur et alia multa dixit beatus Petrus : usque septies . At aliter benignissimus Dominus
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v. 22 non (dioo tibi} usque septies, sedusque septuagies septies i. e. sine modo ac numero (S. Hil,}, non numerum statuit hie, sed infinite, perpetuo et semper denotat; itaque remissionem non numero conclusit, sed perpetuo et semper concedendam significat (S. Chrys.}. Disceptant quomodo verba graeca intelligenda sint, utrum de septuaginta septem vicibus an de quadringentis nonaginta. Illud contendunt Orig. Augustinus (serm. 83,3;" ' M. 38,515) Am. Bisp. Ewald , Hilgenfeld, Meyer, Keim etprovocant aliqui ad Gen. 4,24 *, ita ut raensura vindictae quam Lamech postulet vertatur a Domino in mensuram veniae. Alterum plerique sequuntur (Theoph. Hier..Bed. Rab. Alb. lans. Schegg, Schanz, Grimm, Reischl, Fil. Weiss], idque merito, ut ipsa loquendi forma suadetur et sensu commendatur quo maximum quoddam et pene infinitum ut exprimatur sine dubio cum emphasi-exigitur. Ne videretur magnum quid et. onerosum praecipere dicendo septuagies septies, addidit parabolam simul id quoddixeratinsinuans et eum qui hao de causa altum saperet reprimens ostendensque rem non esse arduam; ideo benignitatem suam in medium adduxit, ut ex comparatione discas , quam vis septuagies septies dimittas , immo omnia peccata proximo semper condones , quasi stillam aquae pelago comparatam , immo longe minorem esse misericordiam. illam tuam , si cum immensa Dei bonitate comparetur, qua tu opus babes, cum debeas in iudicium adduci et rationes reddere (S. Chrys.}. Hisce iam explicatum est, cur parabola voce ideo introducatur
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v. 23 ideo assimilatum est regnum coelorum homini regi; de modo loquendi vide ad 13,24. 45; si apud rabbinos Deus comparatur cum rege terreno, hie vocari solet mi "ifcn "^TD rex carne et sanguine constans (Wunsche p. 219); dicitur itaque homo rex in oppositione ad Deum regem (vel potius : homo regius; cf. avvjp (Saai'Xeu? apudHomerum, et paGt^euTepo? , (Saffi^euTaro? ; 'Schayiz)\ qui voluit rationem ponere cum servis suis, ut scil. suae administrationis rationes redderent
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v. 24 et cum coepisset rationem ponere, rationes dispungere vel conferre, oblatus est eiiinus qui debebat ei decem millia talentorum; summa declaratur pecuniae in gens, quam.ille regi debuit solvere forfcasse ex reditibus complurium annorum ex magna cui praepositus erat provincia. Ex more orientalium omnes , etiam provinciis praefecti , servi dicuntur regis. Curn tempore Christi etiam in Palaestina talenta computarentur more attico, de hisce verba erunt intelligenda .; talentum autem atticum constabat minis sexaginta, mina autem centum drachmis, quare unum talentum sex millibus drachmarum. Proinde si decem millia talentorum ad rationem pecimiae riostri temporis rediguntur, habentur monetae germanicae 45 millipnes marcarum (Keil; 41 250 000 M. Schanz}, gallicae 60 milliones francorum (Fil.} } anglicae2250 000 librarum sterling (Ed. II p. 294). Si autem talenta hebraea intelligenda essent , vis pecuniae fere duplo maior evaderet. Ea autem immensa pecuniae vi Christus declarat exemplo humano quale debitum peccator in Deum contrahat et proinde quam gravis sit offensio Dei; pariter illustratur Dei misericordia qui paratus est debitum adeo ingens roganti remittere. Hominem plane imparem esse delicto suo expiando et satisfactioni Deo praestandae, manifestatur ipsa-magnitudine debiti
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v. 25 cum autem non haberet unde redderet, iussit eum dominus ems veniimdari et uxorem eius et filios et omnia qitae habebat et reddi; cf . 4 Reg. 4,1 : ecce creditor venit r ut tollat duos filios meos ad serviendum sibi et Lev. 25,39. 47 : si paupertate compulsus vendiderit se tibi frater tuus etc.; unde colligere licet etiam ad solvenda debita potuisse aliquem in servitutem redigi. Ceterum reges orientales ad crimina punienda totam familiam facinorosorum delere solebant; vide Dan. 6,24. Esth. 16,18; similiter refert Herodotus 3,119; etiam iure romano antiquiore poterat creditor eo modo suam repetere pecuniam (Schanz). Hoc mandato gravissima significatur poena qua debitor ille iure sit affligendus (Maid.}] censet S. Chrys. tali comminatione voluisse Dominum servo timorem incutere eumque propter amorem tixoris filiorumque inducere ad supplicandum ne venderetur ; v. Ibprocidens autem servus ille orabat eum : patientiam habe in me, indulge mihi, spatium temporis mihi concede, esto longanimis et omnia reddam tibi; agnoscit se debitorem, reum, implorat domini clementiam, spondet se soluturum , se omnia facturum, ut damnum reparet. Utique plus promittit quam praestare poterit. Indicium est animi anxie desiderantis misericordiam poenamque maxime perhorrescentis. Ipso habitu externo se reum et humillime et instantissime supplicantem exhibet. Dilationem tantum petebat servus, dominus multo plus concedit (S. Chrys.}
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v. 27 misertus autem dominus servi illius dimisit eum et debitum dimisit ei, et eum Jiberum abire permisit et totum debitum ei donavit ; merito S. Chrys. : vidistine rursum benignitatis magnitudinem? et adclit Theoph. : disce igitur quod Deus plura dat quam petimus. Advert! potest parabolam ne in tarn magnifico quidem dono ab ilia pecuniarum copia et profusione recedere quam apud reges quandoque in more positam fuisse monumenta antiquitatis narrant; aliqua exempla attuli in Comment, in Isaiam II p. 173. 174 ; alia facile inveniuntur : losephus nepos Oniae pontificis vectigalia Syriae, Phoeniciae, Palaestjnae redemit sedeeim millibus talentorum ; Sylla provinciae Asiae imperavit viginti millia talentorum , pro quibus equites romani ab incolis centum viginti millia talentorum extorserunt (ef. Sehegg); fttque Suetonius h-aec de Nerone scribit cap. 30 : in Tiridatem quod vix credibile videatur, octingenta numimim millia diurna erogavit abeuntique super sestertium millies eontulit et Tacitus (hist. 1,20) : bis et vieies millies sestertium donationibus Nero effuderat . Tanto discrimini ereptus et maximo benefieio affectus servus ille maxima animi laetitia e regis eonspeetii abiit. Quis non existimaret eum gaudio perfusum et tanta regis .elementia permotum se quoque exhibiturum esse in alios benev,olum? v. 9&.egressus autem servus ille invenit umitn de conserms suis.qui debebat ei centum denarios; centum denarii vel drachmae unam constituuntminami. e. sexagesimam partem talenti ; debitum itaque minimum , si coinparatur cum debito decem millium talentorum ! nihilomiaaus tenens suffocabat eium, eum torsit, collum ei obtorsit eum angens, dieens : redde quod debes, graece ; si quid debes., id quod simul irrisionem sapit. Gonservus eadem plane ratione misericordiam implorat qua ipse antea
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v. 29 et procidens conservus eim rogabat eum dieens : palwntiam habe in me et (omnia) reddam tibi; unde quam maxime ei exhibetur, in qua ipse condjtione modo fuerit et quam insignem clementiam sit expertus hisce ipsis verbis eoque supplicantis habitu. At "summae improbitatis dedit exemplum (Orig,}
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v. 30 ille autem noluit, sed abiit debitorem suum secum trahens, uti accusatores et creditores quandoque reum debitoremque corripiebant correpturnque ad iudicem trahebant, id enim suaderi videtur etiam propter v. 31 et quia statim sn.bditur et misit eum in carcerem donee redder et debitum. Eius duritiei et crudelitatis testes erant conservi
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v. 31 videntes autem conservi eius quae fiebant TX yivo'^eva (vide var. leet.) quae scil. ante eorum oculos aguntur, contristati sunt valde de tanta inhumanitate propter rem adeo parvani ab eo conamissa qui modo sorti miserrimae ereptus et incredibili regis dementia donatus erat ; ira et commiseratio gignunt luctum, etvenerunt et nar raver unt , graece : accurate, diligenter, clare rem exposuerunt domino suo omnid quae faeta fue-r rant; hie bene legitur T<X yevo^sva. supplicatio, ipse enim pro talentis, hie pro denariis; ipse pro decem millibus , hie autem pro centum , et ipse dominum rogabat , hie conservum , et domirms tantuni debitum ipsi universum remisit , ipse vero ne dilationem quidem conservo dedit (Euth.}. Haec itaque audiens rex ac perpendens
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v. 32 vocavit ilium et ait : serve nequam, omne debitum dimisi tibi quoniam rogasti me,
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v. 33 nonne ergo oportuit et te misereri conservi tui sicut et ego tui misertus sum? primo exprobratmalitiam, secundo beneficium collatum, tertio commemorat quod debuit facere : tu recepisii magna et non vis impendere parva (5. Thorn .)? Monet Cai. non dici : oportuit te donare debitum, sed oportuit misereri ; si nolebas me imitari in liberalitate , oportuit tamen me imitari in misericordia , saltern exspectando supplicantem pro dilatione temporis . Tenebatur ille itaque non ex debito legali, sed ex debito morali, exdebito honestatis et decentiae (Dion. Cai. Sylv.}', nam sicut honestas moralis non admittit hominem impotentem solvere vexari in persona et libertate, ita non admittit vexari in eisdem impotentem pro tune, suppliciter rogantem dilationem cum promissione solvendi omnia; rursus in nonnullam iniuriam communis domini redundat tractare sic conservum statim post acceptum tantum beneficium (Cai.}. Si sola parabola spectator, illud oportet utique solum referri potest ad debitum honestatis ; neque enim ex eo quod aliquis mihi debitum remisit, ex iustitia ego teneor etiam meo debitori remittere. Sed si res spectator in parabola designata, illud misereri debet intelligi , ut Lap. explicat : misericordia a me tibi exhibita debebat tibi esse stimulus et mensura misericordiae conservo exhibendae, . . . ut sicut ego tibi totum debitum dimisi, to totum (licet longe minus) proximo dimitteres. Poenam. summae improbitatis (Orig.} incurrit
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v. 34 et iratus dominus eius tradidit eum tortoribus } iam non simpliciter carceri mancipatur, sed poenis inflictis ultra cruciatur, ut significetur iudicium sine misericordia illi fore qui misericordiam aliis dure negaverit. Vox ipsa tortores, (iaGavicTai , nos remittit ad locum tormentorum, TYIS pac-^vou Luc. 16,28; unde iam indicatur non sermonem parabolicum sed rem parabola designatam hie exprimi, ad quod etiam spectat quoadusque redderet universum debitum; sed cum fieri nequeat ut servus tantum pecuniae vim colligat traditus tortoribus, clare significatur eum perpetuo iri cruciatum ; nunquam enim solvet, ut S. Chrys. dicit, eodemque modo poenam designari perpetuam decent cum S. Chrys. Euth. Theoph. Pasch. Br. Thorn. Dion. Maid. Ions. Lap. Bar. Sylv. Calm. Avri. Bisp. Reischl, Schanz, Fil. Weiss. Solus Fab. opinatur : nisi enim aliquando 'misericordiae Dei et iustitiae eius posset esse satisfactum , non diceret : tradidit eum quoadusque, ubi illud quoadusque tempus satisfactoriae poenae designare videtur ; ex quo etiam loco purgationum loci coniectura sumitur ; Schegg debitorem iri cruciatum dicit donee solvent, etiamsi debeat crucian in aeternum ; Keil, Weiss arbitrantur nullo modo considerari possitne aliquando solvere necne. Sed etsi in sola parabola sistimus, res videtur designari quae fieri nequeat. Debitpres enim apud orientates tormentis stibiiciebantur, ut si quam haberent pecuniam occulto reconditam illam doloribus coactiproderent et etiam, ut eorum amici misericordia moti pecuniam pro ipsis solverent. Sed ille ex v. 25 non habet quod reddat et amicos eius tantani pecuniae vim posse solvere vel velle pro homine euius moclum agendi aegerrime tulerint , certo nemo dixerit probabile. Ceterum tormenta debitoribus infligebantur non quidem apud ludaeos, sed apud Romanos; debitorem a creditore ductum esse in ergastulum et carnificinam debitorisque tergum vestigiis verberum esse foedatum Livius narrat (2,23), debitores nervo et compedibus esse vinctos Gellius refert (noct. att. 20,1 versus fmem). Ad quid iendat parabola, Christus declarat
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v. 35 sic et Pater metis coelestis faciet vobis, si non remiseritis umisquisque fratri suo de cordibus vestris; formidolosa sententia, si iuxta nostram mentemsententia Dei fle'ctitur atque mutatur; si parva fratribus non dimittimus, magna nobis a Deo non dimittuntur (S. Hier.}. Atque nos sincere omne odium , omnem vindictae cupidinem , iram debere stirpitus ex animo evellere , illud de cordibus vestris indicat ; ea enim voce, ut S. Hier. dicit, omnem simulationem fictae pacis evertit; veram ac solidam cum proximo pacem fieri vult Dens. Quanta itaque necessitate opus sit offensoribus veniam dare animo sincere , iterum inculcatur, uti iam in oratione dominica 6,12 et in eius petitionis explicatione 6,14. 15. Ceterum ex hac parabola simul discimus ingens illiid discrimen quod sit inter peccatum grave quod nos contra Deum cornmittimus et offensionem qua quis nobis iniuriam infert. Explicatur symbolice distantia ilia inter decem millia talentor.um et partem sexagesimam unius talenti. Describitur nos esse plane impotes et impares qui ex nobis ullam Deo satisfactionem praebeamus, nihil nobis relinqui nisi humilem supplicationem ; nos effici coram Deo servos nequam acerbis suppliciis dignos, nisi ex animo aliis ignoverimus. Iam Euth. monet in parabola non esse omnia curiose scrutanda, sed aliqua solum addi persuasibilitaiis gratia; haec sola esse accipienda ex ea, peccata in Deum commissa esse infinitis modis plura ac maiora his quae in nos alii delinquant; dein si nos non ignoverimus, etiam a nobis peccatorum poenas sine ulla misericordia iri expetitum. Similiter docet Maid, has esse paries necessarias ; alia esse quasi emblemata vel ornamenta , uti in v. 25 uxorem et filios venumdari et quod habeatur in v. 31, neque enim dicere vult a servis Dei i. e. a sanctis vel angelis eos accusari qui iriiurias non remittant , sed ideo additum esse quia inter homines fieri soleat. Ad id partim etiam pertinet quod rex prius debituin remittit et postea tamen universum iterum exigit , Eo enim narrationis modo duo declarantur ; prius, Deum paratum esse ad veniam concedendam atque earn humiliter roganti et facienti quod est in se liberalissime dare; alterum, si quis odium in fratrem et ininaicitias servaverit, hoc esse peeeatum ex genere suo mortale et proinde in aeternum puniendum. Hoc utrumque in narratiohe vix aliter illustrari potest qnain ut dieatur dominum roganti dimittere , sed dure in fratrem advertenti supplicium imponere debito ad normam iustitiae exacto. Omnia in parabola dimetienda sunt ex scopo ems. Scopus autem eins est, nati v. 2.L 22. 35 indicator, docere semper eniam esse concedendam et graves pro hac re rationes sug-> gerere. Quare ex narratione nullo modo sequitur, Deum etiam peccata quae semel eondonavit iteram alioui alio peccato comimisso in poenam et supplieium reputare. Sunt enim Dei dona sine poenitentia neque remissionem semel donatam apetractal unquam; vide S. Thorn. 3 p. qu. 88 art. 1. 3; Suarez in 3 p. qu. 88 disp. 1:3. Attamen complures ita loqu-untur, ut ex hac parabola peccata redire et iterum iimmtari collegisse censendi sint. .Et Orig. quidem haec habet : atque id nos docere vult parabola significans eorum etiam peccatorum quae nobis a Deo donata sunt et quorum veniam promeriti sumus, nos poenas post remissionem daturos, nisi iis quoque a quibus laesi fuerimus offensionum veniam demus et S. Cfirys : licet gratiae et dona Dei sine poeniteritia sint, at tantum valuit nequitia, ut etiam hanc legem solveret et similiter Theaph. ; cogita quantum maluin sit vindictae cupiditas (^ -pivyiffHcaxta) , quandoquidem etiam donationem Dei revocat; quamvis enim sint dona ! Dei sine poenitentia, tamen. hac ratione revocantur (irritantur) . Neque aliter -S. Augustinus : si non dimiseris , revocabo te et quidq-uid tibi idimiseram, replicabo tibi (serm. 83,6. 7; M. .38,5d8) et : nam .redire dimissa peccata, ubi frat.erna caritas non est, apertissime Dominus docet de illo servo (de .baptismo c. Donat. I,d2 n. 20; sim. 3,13) et.5. Gr.eg.orius quoque : ex quibus videlicet dictis constat, quia si hoc quod in nos delinquitur, ex corde:non dimittimus, et illud rursus a nobis exigitur quod nobis iam per poenitentiam dimissum fuisse gaudebamus (dialog, lib. 4 cap. 60; M. 77,428); eadem verba repetunt Bed. Rab. Zacharias chrys. ; eandemque conclusionem proponit S. Pasch.; quae tamen doctrina sustineri nequit. Alii dicunt peccata priora quodammodo redire ratione ingratitudinis, in
18:1
D'après Mt. nous étions déjà à Capharnaüm, ce qui est d'accord avec Mc. pour le fait, mais il ne parle pas d'une maison, ni d'une dispute entre les apôtres en cours de route, ni d'une question de Jésus. On dirait plutôt que les disciples ont été émoustillés par la préférence donnée à Pierre dans l'épisode précédent. On a objecté à la promesse de xvi, 18 que si elle avait été prononcée les disciples n'auraient pas eu le moindre doute de la suprématie de Pierre. Origène a déjà répondu qu’ensuite Pierre avait été sévèrement repris, qu'à la Transfiguration les fils de Zébédée lui avaient été associés. Mais la réponse de Chrys. va plus au fond. Les Apôtres ont compris la prééminence de Pierre, mais ils en sont quelque peu aloux. N'osant s’en plaindre ouvertement, ils interrogent en général, mais avec ἄρα, dont il ne faut point restreindre le sens. Ainsi donc, toutes ces circonstances posées, qui est simplement le plus grand? cf. xix, 25. 27; χχιν, 45. — Euthymios supposait que les Apôires, voyant que Pierre était préféré sur cette terre, déplacaient la question en parlant du règne des cieux, c’est-à-dire de Ja béatitude éternelle. Mais les apôtres ne distinguaient pas avec cette précision. La pensée de Me. est que la question se pose dès à présent. Ce qui est décisif pour ce sens aussi dans Mt. (Schanz, Kn.), c'est tout l'esprit du discours, qui règle les relations des disciples du Christ sur la terre, en prévoyant même les scandales. Assurément le règne de Dieu est encore à venir, mais enfin il est commencé et les apôtres ne songent pas au temps qui suit la mort. — Quant à la conciliation théologique avec Me. d'après lequel c'est Jésus qui interroge, et non les disciples, Κα. : intelligi etiam potest, discipulos hanc quaestionem Domino non proposuisse, sed Matthaeum... divisse discipulos haec interrogasse, quod cogitationtbus suis quas Domino erant cognilae ea interrogarent. C’est une application du principe, nécessaire à l’exégèse, de la liberté avec laqueile la tradition reproduisait les faits, non pas au détriment de leur substance, mais quant à la manière de les présenter. Nous avons ainsi la vraie solution de toutes les difficultés que nous venons de poser. Mt. ne cherche pas à exposer la suite chronologique des faits, encore moins leur développement corrélatif dans la pensée des apôtres; ni chronologie, ni psychologie chronologique, mais une question qui ἃ son intérèt en elle-même, et qui est bien placée dans cet ensemble. La question amène le développement d'un discours; cela suffit à la justifier. Et c’est spécialement le cas de Mt. de placer dans la bouche des interlocuteurs de Jésus ce que la situation parait commander; cf. xv, 22; xxr, 41. Si Mt. avait connu et suivi Me., il n'aurait pas renoncé à cetle occasion de montrer que Jésus lisait dans les cœurs; Le. l’a exprimé plus nettement encore que Me.
18:2
Mt. n’a pas la réponse donnée par Me. tout d'abord (cf. ML. xx, 26 s.), et renvoyée par Le. à la fin parce que la réponse doit être tirée des dispositions de l'enfant. Celui-ci est amené comme dans Me., avec προσχαλεσάμενος au lieu de λαδῴν, et sans « l'ayant embrassé », Mt. n'ayant pas coutume d'insérer des détails inutiles à l'argumentation. Dans Mt. l'enfant va servir de (thème à un enseignement gradué.
18:3
D'abord il faut y entrer dans le royaume des cieux! On a prétendu que Mt. épargne les apôtres de parti pris; qu'ici même il n’a pas voulu pour cela reproduire leur dispute (MeNeile). Maïs il suppose cependant qu'ils ont besoin de changer de dispositions! insinuation qui ne se trouve pas dans Mc. Ce n’est pas qu’ils aient eu besoin d'une conversion complète. Tel n'est pas le sens de στρέφω dans l'A.T., mais simplement se tourner, se retourner (aor. 2 au sens du moyen). Les vrais disciples doivent retourner aux dispositions des enfants. C'est à cet âge que les esprits et les cœurs peuvent le mieux être formés. Les enfants, du moins ceux qui ont la grâce de l'enfance, sont dociles et confiants, ils acceptent d'être instruits et d’obéir. S'ils ont presque tous les défauts des grandes personnes, il est très rare qu'ils se préoccupent ambitieusement de l'avenir. C'est sur ces dispositions qu'insiste le Sauveur d’après le contexte qui suit, plutôt que sur l'innocence des enfants (Jér.). C'est aussi le sens de Me. x, 15 (Le. xvrn, 17), où il n’est pas dit que l’enfant entre dans le royaume à cause de son innocence, mais où Jésus parle de ses dispositions à recevoir le règne, c'est-à-dire la grâce et la doctrine du règne. Comprendrait-on que Mt. ait été s'inspirer de ce passage de Mc., sauf à l'omettre {après xx, 44) à la place où lui-même est parallèle à Mc.? Il est fout à fait en situation après le reproche fait aux disciples ; le commencement de jalousie qu'ils manifestent, venant de l'ambition, est contraire à la joyeuse insouciance des enfants. Clém. d'Al avait été tenté de combiner ce passage avec Jo. mt, 3, ce qui en faisait une allusion à la « nouvelle naissance » des chrétiens : « ἢν γὰρ αὖθις ὡς τὰ παιδία γένησθε καὶ ἀναγεννηθῆτε », ὥς φασιν ἡ γραφή, τὸν ὄντως ὄντα πατέρα οὐ μὴ ἀπολάβητε, « οὐδ᾽ οὐ μὴ εἰσελεύσεσθέ ποτε εἰς τὴν βασιλείαν τῶν οὐρανῶν » (Protrept. 1x, 82, 4), mais mieux inspiré il cite M. tel quel et conclut : où τὴν ἀναγέννησιν ἐνταῦθα ἀλληγορῶν, ἀλλὰ τὴν ἐν παισὶν ἁπλότητα εἰς ἐξομοίωσιν παραχατατιθέμενος ἡμῖν (Paed. 1, v, 13, 4), cités par Harnack (TU, χα, 3, p. 98 et note). Δ) Les enfants, eux aussi, aiment à primer et à dominer ceux de leur âge. Mais ils se sentent très inférieurs aux hommes mûrs. Lorsque ceux-ci renoncent à se prévaloir des services rendus, à prendre plaisir aux marques d'estime, ils se mettent au rang des enfants, ils s’humilient. Cette fois Jésus ne parle plus d'exclusion, mais de perfection, et il affirme que le plus humble, avec la candeur d'un enfant, est le plus grand, c’est-à-dire aux yeux du Père. C'est ce que les disciples doivent avoir à cœur, sans se préoccuper de savoir à qui sont confiées les charges du royaume. Le plus élevé en dignité pourra trouver le secret de s’humilier, à la facon du Christ (Phil. n, 8) et de son apôtre Paul (Phil. 1v, 42). Le même principe xxur, 42 et Le. χιν, 11; χνπι, Â4. 5.7, ÉcaRDS pus AUX PertTs (Me. 1x, 37. 42; Le. 1x, 48; xvir, 1. 2). Il faut distinguer nettement cette petite péricope dans Mt, quoiqu'elle se rattache à ce qui précède. — Klost. et MeNeile ne le font pas, parce qu’ils 50 - posent Mt. à la remorque de Mc., et cependant MeN. a bien reconnu que le seul lien avec ce qui précède est dans le mot παιδίον. En revanche le v. 6 est étroite- ment lié au précédent. Si d’autres font du v. 6 le point de départ d'une péricope, c’est parce que dans Mc. il y ἃ quatre versets (1x, 38-41) qui n'ont pas d'équivalent ici dans Mt. Que l’on suppose l'indépendance de Mt. et son texte est clair.
18:5
Dans tout ce discours on passe d'un thème à l’autre par une expression qui sert de pont (Sfichwort), sans un lien logique rigoureux. Le premier point étant résolu, Jésus donne à ses disciples les plus assidus une autre lecon. Ils seront les chefs, cela est sous-entendu, et ils doivent se faire les plus petits par l'humilité. Mais il y aura des petits et des humbles qui n'auront pas la même situation ni les mêmes lumières. Il faudra s'occuper d’aux, et ne pas les scan daliser. En effet si τοιοῦτο n'indique pas assez par lui-même un enfant par les dispositions et non pas par nature, cela résulte encore de la qualification de croyants donnée aux petits (6). Jérôme : Qui talis fuerit, ut Christi imiletur humilitatem et obedientiam, in eo Christus suscipitur. De même Chrys. Schanz etc., et non un enfant par l’âge comme Κη. l'affirme avec une assurance étonnante. D'ailleurs ces enfants ne sont pas les grands disciples, mais plutôt ceux qui occupent dans la comunauté le rang des enfants; et c'est ainsi que nous avons compris Me. — Géyopai ne signifie pas seulement recevoir, mais recevoir avec bienveillance. La place de ἐπὶ τῷ ὀν. μου dans Mt., après παιδίον, montre encore mieux que dans Mc. « l'enfant » se présentant au nom du Seigneur; il est déjà inscrit parmi les siens. Mais on pourrait le négliger. Il faut en prendre soin, ce que faisant, c’est le Seigneur même qu'on accueille. Mt. n'ajoute pas comme Me. : « et quiconque me reçoit, ce n'est pas moi qu'il reçoit, mais celui qui m'a envoyé », parole certes bien encourageante dans cette situation, mais qui tout de même avait plus d’à-propos et de force dans un discours de mission (Mt. x, 40).
18:6
περι (THV) plutôt que εἰς (5).
Dans Me. le v. 42 est construit sur le même rythme que le v. 41, et cependant il n’y a pas de lien logique entre les pensées. Aussi a-t-il recommencé (42) par καί, tandis que Le. ἃ même composé une introduction spéciale, dans un contexle différent. Tous deux faisaient suivre la lecon sur la préséance d’un avertissement sur la tolérance. Mt. n’a rien de ce morceau, et il a mis ailleurs, dans un excellent contexte, le petit bloc sur le verre d’eau (Mt. x, 42; Mc. 1x, 41). ΤΙ a donc complété la lecon sur les égards dus aux petits par la défense absolue de les scandaliser. Tandis que dans Mc. on ne peut s'expliquer τούτων après μιχρῶν sans un retour par la pensée au v. 37, dans Mt. ces petits sont ceux qui ressemblent à un enfant. Il est donc clair que c’est 16 texte de Me. qui est surchargé, et la limpidité de Mt. semble bien être de premier jet. Un enfant qui vient en mon nom est synonyme de « un de ces petits qui croient ». Dans Mt. il Υ a en plus εἰς ἐμέ, qui complète bien le parallélisme avec ἐπὶ τῷ ὄν, μου. Nous avons ici un exemple de la foi, c’est-à-dire de la religion envers le Christ. C’est probablement d’après Mt. que εἰς ἐμέ ἃ pénétré, d'ailleurs très largement, dans le texte de Mc. où Hetz. Vogels le tiennent pour authentique, contre T. H. 5. Pour l'explication réelle, cf. Comm. Mc. et Le. Les termes de Mt. χρεμασθῇ et καταποντισθῇ tous deux très spéciaux s'éloignent de ceux de Mc., plus courants etpresque transerits par Le.; Mt. a aussi de plus ἐν τῷ πελάγει, en pleine mer, non sans une certaine emphase.
18:7
Mt. termine par une considération générale, qui manque à Mc. On ne peut dire qu'il l'ait ajoutée, — car elle est dans Le., mais avant, comme commandant le cas particulier, d'autant qu'il ne voulait — dire de plus sur le scandale. D'après les principes des critiques, ils devraient donc admettre du moins le v. 7 dans leur source Q (Harnack, p.24), mais comment en détacher le v. 6? D'ailleurs la forme de Mt. est plus araméenñe. οὐαί τῷ κύσμῳ ἀπό rappelle Berechit R. x, 11 #79 ὩΣ ΥἽΝ « malheur au monde parce qu'il sera jugé ». — ἀνάγχη (cette fois dans Mt., trois fois dans Le., ici adouci par Le.) doit s'entendre d’une nécessité pratique, étant donné le train du monde. La seconde parlie du v. a. dans Mt. un parallélisme plus exact, par la répétition de τὸ σκάνδαλον. — On sait combien saint Paul a eu à cœur cette doctrine (Rom. xiv, 21; £ Cor. vu, 18).
18:10
Il est clair que le v. 10 se souderait beaucoup mieux au v. 6 qu’au v.9; après la parenthèse sur le scandale, Mt. revient au thème du soin envers les petits. Ces petits sont les faibles, comparés à des brebis dont il faut prendre soin, ce sont bien les mêmes qui figuraient déjà au v. ὁ et en conséquence au v. 3. Celui qui donne une occasion de scandale compte pour rien son frère (Rom. χιν, 10), ce qui est bien près du mépris. Peut-être sa conduite à lui est-elle irréprochable, mais son devoir est d'empêcher la perte de son frère. Jésus ne dit pas comme fera Paul qu’il doit songer que le Christ est mort pour 12. ἀφησει.... και (H). et non ἀφεις OM. και (TSV). 14. vuwv (TSV) plutôt que μου (H). 15. om. εἰς σε p. ἀμαρτηση (TH) et non add. (SV). lui, mais il rappelle à ses disciples que les petits sont assez chers à Dieu pour qu'il ait commis des anges à leur garde (cf. Ps. χα, 11). Ces anges voient la face du Père, c'est-à-dire formenf la cour céleste : vue sur le ciel qui -prépare la conclusion du v. 14. Ces petits, ces faibles, esprits sans doute peu cultivés, volontés hésitantes, cependant intéressent le Père. 19) Sans préparation, sans même indiquer que le devoir de ne pas mépriser va se changer en une obligation positive, Jésus propose une parabole, ce que Le. dit expressément après une préparation adéquate sur les pécheurs. Mi. est donc plus spontané. — τί ὑμῖν δοχεῖ; cf. xvir, 25 etc. du style de ME., mais très naturel au début d’une comparaison. Le. ἃ conservé l'interrogation, mais iout tient dans une seule phrase, grâce à des participes bien agencés; ἔχων est plus grec que ἐὰν γένηται. Mt. parle d’une brebis égarée, ce qui suffit pour le thème de la recherche. Peut-être en somme la brebis n'est-elle pas tout à fait perdue; le faible à seulement besoin d'être remis sur le bon chemin. Le. dit « perdue », ce qui convient mieux au thème du pardon. IL n’est pas douteux que ἐπὶ τὰ ὄρη soit plus près de la nature, Klost. cite Théocrite vu, 2 μᾶλα γέμων... κατ᾽ ὥρεα μαχρά. — ἐν τῇ ἐρήμῳ (Le.) est plus expressif. — πορευθεὶς ζητεῖ, l'expression est sémitique; elle insiste sur la recherche qui est un devoir, tandis que Lc. indique déjà le succès, prélude de la joie.
18:13
ἐὰν γένηται εὑρεῖν, déclaré non grec par Harnack, est fréquent dans les papyrus, 6x, ἐὰν γένηταί με ἀποδημεῖν etc. (MW), mais εὑρών est plus élégant. Mt. n'a ni le trait exquis de la brebis rapportée sur les épaules, ni la joie des voisins, laquelle serait exubérante, si elle ne préparait l'application (Lc.). Mt. est encore dans la règle du genre, lorsqu'il place dans la parabole ellemême plus de joie pour une brebis que pour quatre-vinst-dix-neuf, en parallélisme avec l'exposition du début. De cette joie, qui est un trait agréable, Mi. ne tire rien dans l'application. — ἀμήν λέγω butv dans la parabole elle-même, comme xxiv, #7; cf, Le. χα, 44.
18:14
L'application est en parfaite harmonie avec le début. Dieu ne veut pas qu'un de ces petits périsse définitivement. Il faut donc aller à leur recherche pendant qu'ils sont égarés. — οὕτως fin très naturelle pour une parabole {xx, 16 etc.), se trouve aussi dans Le. Il se pourrait que la pénitence ail été ajoutée par Lc. comme dans Le. xvn, 3.4 — Mt. xvr, 21 5. (Harnack). En tout cas ἔμπροσθεν est ici une tournure sémitique ; cf. xt, 26.
18:16
σον (HV) ou σεαντου (TS).
Ce ne sont pas des témoins à charge qu'on se procure d'avance, ce qui serait assez odieux: on doit chercher des auxiliaires, ceux qui ont le plus de chance de réussir avant le suprême recours. — Le D{. xix, 45 n'admet pas en matière pénale le témoignage d’un seul, mais : ἐπὶ στόματος δύο μαρτύρων χαὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ῥῆμα. Ce texte est ici visé, mais non pas pour sa valeur législative, puisqu'ici les deux ou trois personnes ne font pas fonction de témoins devant un tribunal. Suivant l'habitude constante de l'exégèse du temps, le Sauveur établit en termes bibliques l'harmonie entre le chiffre qu'il indique et celui qui est requis pour un témoignage. Deux ou trois personnes font foi pour condamner. Il suffira du même nombre pour convaincre le récalcitrant. ἵνα indique cette analogie, sans être l'équivalent formel de ἵνα πληρωθῇ τὸ ῥηθέν͵ Le subjonctif suivait naturellement. — σταθῇ, « être arrangé » en malière commerciale : ἐφ᾽ ἢ ἐστάμεθα τιμῇ, 13 av. J.-C. (M.M), c'est-à-dire dans la mesure du possible, afin d'obtenir le résultat que donne dans les poursuites criminelles le chiffre de deux ou trois témoins. Si cela suffit, combien il est préférable de s'en tenir là!
18:17
Cette fois l'Église entre en scène; pierre d’achoppement pour beaucoup de critiques. 11 faut convenir d’ailleurs que le Sauveur ne statue pas pour le présent, car on aurait pu et dû en référer à lui. Il pense à l'avenir, où ses fidèles formeront une assemblée, un groupement docile à sa mémoire et à ses leçons. On n'aurait pas le droit de refuser cette prévoyance à un homme simplement réfléchi. Ce qui étonne davantage, c'est la facon défavorable de parler des gentils et des publicains, Jésus s'étant montré si bienveillant pour ces derniers, Mais c'était afin qu'ils se convertissent. L'Église figure comme distincte, mais telle que les Juifs l'étaient du monde des genlils qui ne partageaient pas leur foi, et des publicains qui la déshonoraient aux yeux du monde païen. Ce sont deux notes très primitives C’est pour faire comprendre la situation de l'avenir aux disciples, pour les accoutumer à l'idée d'une église qui soit un corps distinct, que Jésus nomme ici le gentil et le publicain, comme des personnes dont les fidèles ne sont pas responsables. Toute sa conduite envers les publicains invitait d'ailleurs à aller à eux pour les amener au royaume de Dieu, l'appel aux gentils n'étant point compris dans sa mission. — παραχούσῃ, deux fois, marque un crescendo sur ph ἀχούσῃ, non pas : « mal comprendre mais < refuser d'entendre »; Polybe, u, 8, 3; Tob. mi, 4; 15. LX, 12 : ἐλάλησα καὶ παρηχούσατε, L'attitude à observer par le fidèle envers le pécheur contumace suppose que l'Église a prononcé un jugement d'exclusion, l'excommunicalion, que la société juive connaissait bien, et qui ne pouvait étre Prononcée que par des autorités investies.
18:18
Ces usages étant connus, lorsque le Seigneur s'adresse à ses disciples, dans une sorte de charte de la charité fraternelle, et à propos de péchés, on comprend sans peine ce qu'il veut dire. 11 les investit du pouvoir de lier et de délier, Ce n'était pas révoquer le pouvoir donné à Pierre (xvi, 49) comme au principal intendant de sa maison, c'était plutôt les associer à celui qui avait les ? clefs. Le passage du singulier au pluriel est ici très significatif. Il signifie à {out le moins que le pouvoir n’est pas donné à chaque chrétien, et ce sens a été justement condamné par le concile de Trente (8655. XIV, cap. VI et Can. 10) ut quivis polestatem hubeal remiltendi peccata. Quant au sens positif, l'Église ne l'a pas défini directement, et il n’est pas fixé par le témoignage des Pères. Augustin ἃ pensé à tort aux fidèles offensés ; d’après Thomas : hic autem dicitur 19 Πάλιν ἀμὴν λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν λελυμένα ἐν οὐρανῷ. ατος οὗ ἐὰν αἰτήσωνται, γενήσεται ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγρ. 20 οὗ γάρ εἰσιν δύο ἢ τρεῖς ou τοῦ ἐν οὐρανοῖς. αὐτοῖς παρὰ τοῦ πατρός Le ῳ αὐτῶν. συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ξχεξ εἰμι εν μέσ Κύριε, ποσάχις ἁμιαρτήσει εἰς 91 Τότε προσελθὼν ὁ Πέτρος εἶπεν αὐτῷ 19. aurv (HV) ou om. (15). 41. εἰς eue ο ἀδελφος μου (TH) plutôt que ὁ αδ. μ. εἰς €. (SV). théologiens anglicans. Et il toti Ecclesine. C'est ce que soutiennent surtout les e ce pouvoir. Mais d’après le texte il est confié à est vrai que l'Église possèd t s'ils ne représentent pas chaque fidèle, comme ceux auxquels parle Jésus, € Jorsqu'il parlait au singulier, ce sont donc les disciples déjà investis de si grands pouvoirs lors de leur mission, et destinés par Ἰὰ même à être les dispénsateurs de l'autorité confiée d'abord à Pierre. Jérôme a donc très bien compris le texte: potestatem tribuit apostolis, ut sciant qui a talibus condemnantur, humarnam sententiam divina sententia corroborart; cf. Jo. xx, 23; Il Cor. v, 18. 19. 49 5.) πάλιν indique bien que le thème change; cf. v, 33; xx, 1; Le. x, 20. Volontiers nous aurions fait de ce verset avec le suivant une péricope distincte, sur l'assistance promise par Jésus à ceux qui prient ensemble en son nom. Il ne faut pas en effet, comme Mald. Kn. etc., voir ici un argument rétroactif a minore ad maius : « puisque j'assiste ceux qui prient, à plus forte raison mes disciples dans leur office de juges des péchés et des pécheurs ». Mt. ἃ seulement juxtaposé deux thèmes sur l'Église. Tout à l'heure il promettait la ratification d'une sentence; maintenant il promet qu'on sera exaucé, et énonce plus clairement que le succès sera dà à sa propre présence. Il ne parle pas évidemment Ἢ sa présence actuelle, mais d'une présence mystique, à la manière de la présence divine; cf. Abot, 11, 2, de Rabbi Hananiah Ben Teradyon (n° 8. ap. J.-C.) : « Lorsque deux sont assis, occupés de La Tora, la Gloire est au milieu d'eux », ce qui est prouvé par Mal. ur, 10. Jésus serait donc toujours vivant et agissant parmi les siens; il l'avait dit et cette parole leur donnait confiance. Les critiques indépendants se récrient et ne voient là qu'une imagination des générations chrétiennes. Mais d'où leur venait cette assurance, si le Maitre n'avait fait ses preuves de divinité, et alors quoi d'étonnant qu'il ait prononcé cette parole? Allons plus loin. Si cette parole était illusoire, comme on le prétend, elle serait plus paturelle dans La bouche d’un illusionné que sur les lèvres des chrétiens exposés au découragement. La difficulté était de perpétuer la foi affectueuse en cette présence, et cette foi ne s'est pas démentie. Le Maitre ne pouvait rien dire de plus encourageant pour procurer l'union : l'union dans la prière est l'union en Dieu, c'est un acte de charité qui aura toujours Sa récompense et qui à déjà sa récompense par la présence du Christ. — Sur la leçon de D οὔκ εἰσιν γὰρ δύο À τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, παρ᾽ οἷς οὔκ εἰμι ἐν μέσῳ αὐτῶν, οἱ. Syrsin. et Clém.-Al.; voir AB. 1924, p. 36. Pour comparer la manière simple et droite du Sauveur à la méthode exégétique des Rabbins, et en même temps pour mesurer le rang qu'il s’assigne ici à lui-même, on peut citer Aboth, πὶ, 8 (ou 6, Sérack) : « Rabbi Khalaphta, de Caphar Khananiah, disait : Quand dix personnes sont assises et occupées de la Thora, la Gloire est au milieu d'elles, car il a été dit : « Dieu se tient dans l'assemblée de Dieu » (Ps. zxxxur, 4). Et où prendre l'autorité si elles n'étaient que cinq? C'est qu'il est dit : « Et il a établi sa voûte (son groupe) (Am. 1x, 6). » Et où, si elles n'étaient que trois? C’est qu'il est écrit : « Il juge au milieu des dieux.» (Ps. Lxxxur, 1). Et où si elles n'étaient que deux? » C'est qu'il est écrit : « Alors ceux qui craignaient Dieu se sont parlé l’un à l’autre, et [ah ἃ fait attention et il ἃ entendu » (Mal. 1, 16). Et où s’il n'y avait qu'une personne? C'est qu'il a été dit : « En tout lieu où j'aurai fait mémoire de mon nom je viendrai vers toi et je te bénirai » (Ex. xx, 24). A cette dernière doctrine se rattache un logion d'Oxyrhynque (n° 1). Le logion, tel qu'il a été restauré par Blass est ainsi conçu : « Là où ils sont deux, ils ne sont pas sans Dieu (ἄθεοι); et là où quelqu'un est seul, je vous dis que je suis avec lui. Lève la pierre, et là tu me trouveras; fends le boi et je suis là. » Dans Éphrem (Moes. 163) on lit : vitam solitariam agentes in hac tristi conditione consolatus est (Christus) dicens : Ubi unus est, ἰδὲ el ego sum, ne quisquam ex solitarüs contristaretur. Cette forme atténuée du logion nous en donne la raison d’être. On ne songeait pas à contester la parole du Christ, mais on a voulu — dans l'intérêt des solitaires — assurer la présence du Christ, non seulement à ceux qui prient ensemble, mais à ceux qui se livrent aux travaux les plus ordinaires. Par solitaires nous n’entendons pas seulement les moines; plus d'une anecdote des Pères du désert révèle la haute sainteté de ceux qui vivaient de la vie la plus commune, mais sans accoïntances avec le monde (cf. Waure, The sayings of Jesus, qui cite, dans le même sens qu'Éphrem, Cuém. Az. Strom. τι, 10 $ 68 et 70). — Quoi qu'il en soit du logion du papyrus, la parole du Christ en faveur de l'Église, — car deux ou trois ne sont qu'un minimum, — garde sa vérité οἱ sa garantie.
18:21
Pierre sait bien qu'il faut pardonner à un frère. Mais quelles sont les limites? Il croit entrer largement dans l'esprit de Jésus en proposant sept fois. On ἃ coutume {encore Jülicher, Klostermann) de citer à cette occasion b. Joma 865 : « Rabbi José ben Jehouda disait : « Si quelqu'un commet une faute, on lui pardonne; une deuxième fois on lui pardonne, une troisième fois on lui pardonne : la quatrième fois on ne lui pardonne pas. » Mais Fiebig (Die Gleichnisreden.… p. 1945.) ἃ montré que « on » s'entend ici de Dieu, et non pas des hommes entre eux. — L'interrogation suivie d’une coordination ποσάκις ἁμαρτήσει... χαὶ ἀφήσω est sous l'influence sémitique (Deb. 8 474, 2); dans ce 685 l'interrogation porte surtout sur la phrase coordonnée, qui devrait être la principale, autre lui étant subordonnée; cf. Is. v, 4 : « pourquoi ai-je attendu. et elle a donné... » (Kautzsch, ὃ 150, 2 m).
18:22
Le Sauveur emploie la formule du châtiment : ἐκ δὲ Λάμεχ ἑδδομηκοντάκις ἑπτά (Gen. 1v, 24), mais dans le sens du pardon. Eté est pour ἑπτάκις, id est quadrèngentis nonaginta vicibus (Jér.). Sous une forme pittoresque, c'est pratiquement toujours : οὐκ ἀριθμὸν (Origène) τιθεὶς ἐνταῦθα, ἀλλὰ τὸ ἄπειρον καὶ διηνεκὲς καὶ ἀεί (Chrys.). Dans l'év. selon les Hébreux : « δὲ peccaverit, inquit, frater tuus in verbo et satis tibi fecerit, septies in die suscipe eum. » Dixit {πὶ Simon, discipulus eius : « Septies in die? » Respondit Dominus et dixit ei : « Efiam ego dico tibi, usque séptuagies Septies. Etenim in prophetis quoque, posiquam uncti sunt spiritu sancto, inventus est sermo peccati » (JËR. cont. Pel. πὶ, 2). Loin d'être une forme primitive (Zahn), ce texie n'est qu'une harmonisation de Le. et de Mt.; la dernière incise explique qu’un « frère» puisse pécher (ef. ΕΒ. 4922, p. 333 s.).
18:23
διὰ τοῦτο lie à ce qui précède, mais seulement parce que la parabole, elle aussi, enseigne à pardonner. L'application se fera si peu sur le nombre des pardons que dès le début le sujet change. La comparaison portera sur le royaume des cieux, à la manière vague des paraboles juives, pour dire « Telle est en effet la règle à observer pour arriver au royaume de Dieu. » — Le roi figure si souvent dans les paraboles juives que la présence d'un βασιλεύς serait un signe d'origine sémitique, quand il n'aurait pas de sens bien défini. Mais ici c'est la clef de tout. Les serviteurs sont des fonctionnaires importants, 8 & « :) selon Te sens de l'hébreu ‘ébéd, compagnon du roi, courlisan, que les Septante ont traduit παῖς, mais aussi δοῦλος (1 Regn, vin, 14 ele.). — συνᾶραι λύγον (cf xxv, 19) qu'on croyait purement biblique est appuyé de trois cas dans les papyrus, par exemple συνῆρμαι λόγον « je suis en compte » (débiteur), (HoGaRTH, Fayüm towns, p. 261, pas après 50 A. D.). Cela peul très bien s'entendre d'un roi qui demande compte du tribut à un gouverneur de province ou à un ministre des finances tel que sous les Ptolémées fut le divecéte Apollonios ou son intendant Zénon (RB. 1920, p. 163 ss.), contrôleur préposé à la rentrée des impôts.
18:24
Un de ces fonctionnaires (εἷς pour τίς) est débiteur de 10.000 talents, 45. eyet (Η) ou εἰχεν (Τ 50). 48. om. κυριε p. λέγων (TH) plutôt que add. (SV). — ἀποδωσω σοι (TH) ou 5. a. (SV. chaque talent valant 6.000 drachmes. C’est donc une somme énorme, qui correspondrait environ à 60 millions de francs. Peu importe la vraisemblance. Ge qu'il fallait indiquer, c'était une dette telle que le débiteur ne pouvait songer à s'acquitter. D'après Josèphe (Ant. XVIL χι, 4, cité par McnN.), la Galilée et la Pérée payaient un tribut de 200 talents à Antipas; le domaine d'Archélaüs 600. Ce sont là des sommes précises. On trouve dix mille talents dans Clém. Al. (Péd. 11, 40, 445), pour un seul habit, comme nous dirions : une somme folle.
18:25
On allègue assez inexactement à propos de ce v. et du v. 23 les coutumes juridiques de l'antiquité. [1 faut préciser. Dans l'antiquité romaine, la personne du débiteur répondait de la dette : « Si, à défaut de payement, l'emprunteur refuse ses services, le créancier le conduit devant le magistrat pour se faire autoriser à l'emmener {in servitium); après quoi il prendra les mesures nécessaires pour le retenir chez lui; il le fera incarcérer et charger de chaînes » (neœus vinctus) (Guo, Les institutions juridiques des Romains, 2° éd. I, p. 148). La loi de Moïse n'avait jamais admis cette rigueur (cf. Dt. xx1v, 7) en dehors du cas de délit (Ex. xxnr, 2). Il pouvait arriver qu'un Israélite fût obligé à se vendre par pauvreté (Lev. xxv, 39. 45), encore sa situation était-elle adoucie, et le fait parut intolérable à Néhémie (Neh. v, 5). La pratique romaine avait eu cours en Orient (IV Regn. 1v, 1; Îs. 1, 1) mais elle avait sans doute disparu comme à Rome. En Égypte elle était abrogée; le débiteur répondait avec ses biens, non par sa personne, qui appartenait à sa cité. Mais cette exception ne pouvait être opposée au fisc qui représentait l'État. On vit donc des magistrats jeter leurs débiteurs personnels en prison sous prétexte de poursuivre les intérêts du fisc (Dirrens. Or. gr. 669 1. 15 5. en 68 A. D.). C'est dire qu'on le faisait légalement et ordinairement au nom du roi. Si Mt. parlait ici d'un maître qui fait vendre son esclave, on ne comprendrait pas qu'un esclave eût eu une pareille somme ni même une beaucoup moins forte à sa disposition, qu'il eût eu des biens personnels, etc. En prenant la parabole telle qu'elle est, tout est normal. Le Seigneur n’espère pas rentrer dans ses fonds; il veut faire un exemple. Aussi ne recule-til pas devant la vente de la femme, ce qui, sans doute, ne dépassait pas son pouvoir, mais ce qui augmente la détresse du débiteur, car ils seront peut-être séparés. Cf. le séquestre (abusif) dans le pap. flor. 61 κατασχὼν Evépwrov εὐσχήμονα καὶ γυναῖκας. — Gén. absolu, irrégulier avec αὐτόν. — ἔχει, présent après l'aor. comme dans τι, 22.
18:26
Au lieu de demander grâce entière, le serviteur essaye de monirer au maitre que son intérêt est de l’épargner. Vendu à un autre, il ne pourra jamais s'acquitter. Si on le laisse faire, il saura s'en tirer. Était-il sincère? Du moins il gagnait du temps.
18:27
Son Seigneur est ému de compassion, et, soit qu'il ne veuille pas paraitre dupe, soit plutôt par un mouvement de son grand cœur, au lieu du délai qu’on implore, il accorde remise totale. C'est un don plus que royal. Le serviteur n'aura done aueun prétexte à se montrer dur; il ne doit plus rien, ἢ] reste même en possession de son avoir, qui n'était probablement pas médiocre. Dans une gestion aussi importante, n'avait-il rien mis de côté?
18:28
Accumulation de traits accusateurs. C'est donc sans nécessité, pour faire éprouver à un compagnon les angoisses dont il vient d’être affranchi, et pour une misérable somme, le six-cent millième de ce qu'il avait dû, que ce misérable se fait justice lui-même. On prétend qu'il se conforme au droit romain parce que Plaute (Poen. 190) parle d'un esclave qui se voit déjà arrêté opéorto collo; mais il ajoute ad praetorem trahor. Le créancier de l'évangile ne se soucie pas des voies de droit, il se jette à la gorge de son compagnon ou collègue comme un batelier grossier qui veut être payé sur-le-champ, sans quoi il ne le serait jamais : καὶ μὴν ἄγξω de... ἢν μὴ ἀποδῷς (Lucien, Dial. des morts, χχπι, 1). — Kn. nous avertit que la remise d’une dette à un débiteur ne l'empêche pas en justice de se comporter ensuite comme créancier. Eh! sans doute, mais il y à la manière ! Ici le procédé est odieux. — εἴ τι au lieu deë τι (correction de certains mss.) suggère même que le créancier n'est pas bien sûr — dans son trouble — qu'il lui soit encore dû quelque chose.
18:29
πεσών, comme au v. 26, mais sans προσεκύνει qui. eût été ridicule devant un homme de la même condition; c'est déjà beaucoup qu'on soit à ses pieds! Ce sont les mêmes paroles qu'au v. 26, mais sans πάντα, car la somme était de peu de valeur et cette fois le débiteur avait toutes chances de s'acquitter. 30. om. ον p. εω: (TH) plutôt que add. (SV). 34. OM. αὐτῷ p. οφειλομενον (H) plutôt que add. (SV).
18:30
Toujours de son autorité privée, le créancier jette le débiteur en prison, ce qui peut s'entendre d’une prison particulière. Dans l'inscription citée plus haut (Or. gr. 669), on voit des magistrats jeter leurs débiteurs εἴς τε to πραχτόρειόν τινας παρέδοσαν καὶ εἰς ἄλλας φυλαχάς, prisons particulières qui d’ailleurs furent interdites. Tout cela ne se conçoit pas entre esclaves ou même entre serviteurs d'un même maître, mais rentre dans les vraisemblances si le créancier est dans le cas de ces fonctionnaires égyptiens que blémait le préfet d'Égypte Tib. Jul. Alexander. Il en était de ce débiteur comme des autres; la prison paraît un mauvais moyen pour le meltre en état de payer ses dettes. Mais on pouvait l'obliger à travailler, comme faisaient les anciens Romains: ou il se décidera à faire vendre des biens cachés pour payer, ou ses amis paieront pour lui.
18:31
Les autres σύνδουλοι doivent aussi être des courtisans-fonctionnaires. Le syriaque à très probablement retrouvé la forme araméenne primitive, Nn232, cf. Esdr. 1v, 7 ἸΓΠῚ22 « ses concitoyens », ici « ses compagnons ». Les esclaves très nombreux d'un riche, venant de diverses contrées et animés de sentiments... serviles, habitués à l'infortune, n'auraient sans doute pas éprouvé un chagrin aussi vif. — διασαφέω, xvi, 36 (+ N. T.).
18:32
ὀφρειλή, hellénistique tardif (pour ὀφείλημα), étranger aux LXX, mais constaté dans les papyrus. — παρεκάλεσας, l'aoriste, parce qu'il a suffi d'une prière (Deb. 8 328).
18:33
Ce raisonnement si pressant n'admet ni réplique, ni glose. Qu'il y ait été ou non tenu en justice, le serviteur devait avoir pilié à son tour.
18:34
Le sort du misérable parait être tout à fait celui du plaignant du papyrus Lips. Inv. 244, 6 d’ailleurs tardif (462 A. D.) : χαὶ παρε[κ]λήθην καὶ ἐχλείσθην εἰς [τ]ὴν δη[μο]σ[(αν] ε[ΠἸρχτ[ἡ]ν τῶν χρεῶν ἕνεκα xat πολλα [...1ον, ὅπερ ἀπηγορευμένον τοῖς νόμοις, ἐβασανίσθην (MM). Il n'a pas été mis à la torture une seule fois; de temps en temps on le maltraitait pour l'obliger à révéler quelques ressources secrètes. Ce qui était interdit au ve siècle ap. J.-C. était censé permis dans une monarchie orientale au rer siècle. Le cas de ce débiteur cruel n’est pas un cas ordinaire. Sa dureté lui a valu un traitement de rigueur. Les βασανισταί (+ Bible) ne sont pas les geôliers ordinaires, mais des bourreaux qui infligeaient la torture. — ἕως οὗ àr., c’est-à-dire toujours, car il n'y ἃ aucune chance pour le débiteur de pouvoir jamais payer.
18:35
« Mon » Père, dans l'exercice de sa justice. — ἀπὸ τῶν καρδιῶν, par un sentiment du cœur, car cela seul compte. Ef quia potest unusquisque dicere : nihil habeo contra eum, ipse novit : habet Deum tudicem, non mihi curae est, quid velit agere, ego ignovi ei; confirmal sententiam suam, et omnem simulationem ficiae pacis evertit… (Jér.) Formidolosa sententia, dit Jérôme, mais plus redoutable à ceux qui se croient justes qu'à ceux qui sentent le besoin du pardon. On ἃ comparé (Fremic, Die Gleichnisreden… p. 60; cf. ZræcLer, Die Künigsgleichnisse des Midrasch, p. 30) cette parabole à une parabole de Rabbi José, vers |} Ress 90 à 130 ap. J.-C. ὁ. Roch. ha-chana 17 : « La prosélyte Valeria demandait à Rabban Gamliel : il est écrit dans votre Loi (Di. x, 17) : « qui ne lève pas la face », et il est écrit (Num. νι, 26) : « que Jahvé lève sa face sur toi. » Alors Rabbi José le prêtre s'approcha d'elle. ἢ lui dit : Je veux te proposer une parabole. A quoi ressemble la chose? A un homme qui emprunte une mine à son prochain et qui stipule avec lui un temps fixé en présence du roi. Εἰ il lui jura par la vie du roi. Le temps vint etil ne le paya pas. Alors il alla pour persuader le roi. Et il (le roi) lui dit : Que mon offense te soit pardonnée. Va et persüade ton prochain. Il en est de même ici : ici (c'est-à-dire dans le second passage) il s’agit des transgressions entre Dieu et l'homme; ici (dans le premier passage) il s’agit des transgressions entre un homme et son prochain. » Ainsi la parabole a pour but de résoudre une contradiction, d’ailleurs parfaitement imaginaire, entre deux textes que leur contexte justifiait assez. Le sens parait être que si la faute est commise au détriment du prochain, Dieu qui n’est touché qu'indirectement pardonne à l'homme qui obtiendra le désistement de son prochain. [l ne tient pas compte de son injure particulière. Il pardonnera donc, non pas précisément à celui qui aura pardonné, mais à celui - qui aura obtenu son pardon. Sans parler de l'application parfaitement inco= hérente de la parabole aux textes, de son obscurité, elle prête à Dieu une sorte d’indifférence : arrangez-vous entre vous, je suis content. Rien des deux dettes, de leur disproportion, de la miséricorde de Dieu, de l'attitude odieuse de celui qui a été pardonné. D'un côté une argutie exégétique mal venue, de l'autre une vérité morale très haute rendue sensible. Si Jésus avait pu — en dépit de la chronologie — connaître la parabole de José, la transformation ne lui ferait pas moins d'honneur que l'invention. Mais l'indépendance de José n’est guère moins certaine : chacune se meut dans sa sphère. CHAPITRE XIX
18:1
… All this motivates the appeal to childhood, as a symbol of certain most lovable qualities, above all docility and humility, which forms the object of another Gospel passage, likewise parallel, of Mt. 18:1-5; Mk. 9:32-36; Lk. 9:46-48; and it further explains the harshness of language used against the corrupters of children by Jesus himself, who, though so gentle, went so far as to say …
18:3
… away; but as a flower beloved by God (Mt 19:13), to be preserved from even the slightest shadow of scandal (Lk 17:2) and to be taken as a model, to which to become similar in sincerity and serene candor, if one wishes to enter the Kingdom of heaven (Mt 18:3). The Christian educator finds here on the one hand the stimulus to the respect and regard that he must bear toward the pupil, and on the other the stimulus to zeal and encouragement, …
… deriving from the esteem that man generally has for the gifts listed, but it is principally supernatural, originating from the admonition of the Savior: "Unless you become like little children (ὡς τὰ παῖδε), you will not enter the Kingdom of heaven" (Mt. 18:3; cf. Mk. 10:15), "Let the little children come to me, for of such is the Kingdom of heaven" (Mt. 19:14), "Whoever is the least among all of you, this one is the greatest" (Lk. …
18:5
says Jesus, welcomes me» (Mt. 18:5). Thus from the Middle Ages onward we can find good examples that tell us of this particular care that Christians placed in the education of infancy. …
… Wherefore he declares that he will consider as done to himself any benefit done to each of them (Mt. 18:5).
18:6
The doctrine of the Church, founded on the word of Jesus Christ (cf. e.g. Mt. 5:8, 27-30; 18:6-10), confirms and perfects what reason says, and at the same time, while knowing and assessing the irrepressible difficulties aroused by human nature corrupted by original sin, offers …
Matthew, Apostle, Evangelist, Saint
… by St. Clement of Rome around 95, with M. in these points: "Be merciful and you will obtain mercy" (First Corinthians 13:2 with Mt. 6:14-15; 7:1-2, 12); "Woe to that man, better for him if he had not been born" (First Corinthians 46:8 with Mt. 26:24; 18:6). Other interesting parallels are noted in the Didache (8:2 with Mt. 6:9 ff.; Did. 9:5 with Mt. 7:6; furthermore many other passages listed by F. X. Funk, Patres Apostolici, I, Tübingen …
… It can have its origin in the wickedness of men. The Savior sternly warns those especially who offend the little ones, saying that it would be better for a millstone to be hung around their neck and for them to end up at the bottom of the sea (Matt. 18:6; Mark 9:41; Luke 17:2). At other times the blame lies with the nature of things - our own nature, our faculties - etc. And it is in relation to this kind of scandal that Jesus …
fate than to scandalize "one of these little ones..." (Mt. 18:6 and 10; Mk. 9:41; Lk. 17:2).
18:7
… The entire "world" (in a pejorative sense: Io. 1:10; 7:7; 15:18; 16:20; 17:9-16; I Io. 2:16; 5:19; Mt. 18:7; Gal. 6:14) is subject to S. because of the extreme sharpening of the ontological-ethical dilemma (God or nothingness, life or death, holiness or iniquity) tending toward the unity …
… of the self), in order to compromise or impede or arrest the ascent of souls (cf. the vision of St. Anthony in the Vita, 65-66, of St. Athanasius: PG 26, 935 and 938). Therefore the world, in which the Evil One rages, is a cursed tangle of scandals (Mt. 18, 7; Lk. 17, 1), that is, of stumbling blocks, obstacles and traps, causes of fall and ruin. …
… be highly reprehensible and harmful if it is held in the presence of persons who could be disturbed by it. Already the pagans observed that « magna debetur puero reverentia » and the Gospel has a terrible threat against whoever scandalizes children (Mt. 18:7). The scandal of t., moreover, takes on a most grave malice when it has the purpose of corrupting the innocent in order to take them away from purity and set them on the path to corruption …
18:9
… In the Synoptics (Mt. 5:22.29.30; 10:28; 18:9; 23:15.33; Mk. 9:45.45.47; Lk. 12:5; cf. 16:19-31), G. with its elements, fire and worms (decomposition of corpses), is the usual symbol of hell (v.) with its torments.
18:10
… Especially remembered is "the a. of the Lord," particular protector of the new Israel, as he had been of the old (Acts 5, 19; 8, 26; 10, 3 ff.; 12, 7 ff.; 27, 23). They are protectors of individuals or guardian a. (Mt. 18, 10; Acts 12, 15); they take the greatest interest in the salvation of every man (Lk. 15, 10); they are sent by God to the "service" of men (Heb. 1, 14). - 4) On the nature and condition …
Partially identical to the archangels are "the Angels of the Face" (or of the Presence, cf. Mt. 18:10) or "the Faces" (Jubilees 1 ff.; 15; 31), of which Enoch 40:1-10 gives the names (Michael, Gabriel, Rafael, Fanel or Fannuel "face of God"). …
… Mechlinensis, 35 [1950], pp. 177-180); in the New Testament, on the other hand, its full enunciation is found: "Blessed are the clean of heart, for they shall see God" (Mt. 5:8). "Their angels in heaven always see the face of my Father who is in heaven" (Mt. 18:10), since subsequently (Mt. 22:30) Jesus, affirming that at the moment of the resurrection the elect will be like the angels, implicitly asserts their elevation to the intuitive knowledge of God.
… One angel takes particularly to heart the rebuilding of Jerusalem and of the other cities destroyed during the Babylonian exile (Zech. 1:12). Others take part in the conversion of sinners (Luke 15:10), in the growth of the Church (1 Cor. 4:9; Eph. 3:10), protect the poor (Matt. 18:10), the Apostles (Acts 12:15). Every people, every city, community, or Church has its own guardian angel (Clement of Alexandria, Strom. 6, 17; Origen, Contra Celsum, 5, 29; Tertullian, …
… of profound religious veneration, though generic (e.g., Ex. 23, 20-22; Num. 22, 31-35; Job 5, 13-16; cf. Col. 1, 8; 4, 14; Apoc. 19, 10) because they are glorious beings, servants and messengers of God, his heavenly court, always in his presence (cf. Mt. 18, 10). And although there is a strong warning against the misunderstood cult of the Angels, to which, among others, certain circles of Colossae seem to have been inclined (cf. Col. 1, 9-20; …
2. Positive proofs. - a) Sacred Scripture: the beatific vision, formal reason of the whole supernatural order, is promised to the pure of heart (Mt. 5, 8) is proper to the angels and the blessed in heaven (Mt. 18, 10 and 22, 30). St. Paul exalts, as a participation of the divine knowledge itself, the beatific vision, which surpasses every cognition of God possible during the earthly life, even …
Vision (Mystical Intellectual Phenomenon)
… Every "private" vision, instead, binds only the one who is favored with it. Besides the aforesaid visions, theologians distinguish the beatific vision (v.), or intuitive or immediate (not comprehensive) vision of God which the angels and the blessed enjoy stably (cf. 1 Cor. 13:12; Matt. 18:10), known only through Christian Revelation.
18:11
… IX, 131 ff.; X, 94; XXIX, 106). The Messiah will be a shepherd solicitous for men, a flock without a guide (cf. Mt. 9, 36; Mc. 6, 34; I Pt. 2, 25; Num. 27, 17), he will be the Good Shepherd (Io. 10, 2-16; cf. Lc. 15, 4-6; Mt. 12, 12; 18, 11 ff.) who entrusts his lambs to Peter (Io. 21, 15; τὰ ἀρνία μου).
18:12
indeed the figure of the καλός ποιμήν, of the Good Shepherd (Mt. 18, 12-14; Lk. 15, 3-7; Jn. 10, 11-16). This is the primitive depiction of the Σωτήρ, of the Savior who saves from sin and from death. …
Primacy of Saint Peter and of the Roman Pontiff
Jer. 23:3; 31:10; Is. 40:11; 49:9-10; Ez. 34:7-24; 37:23-25; Zach. 11:7-9) and Jesus himself had presented himself as the true shepherd (Mt. 18:12; Lk. 15:4; Jn. 16:11-16). By entrusting his flock ("my lambs, my sheep") to Peter, he equivalently declared that he was constituting him his vicar on earth, with the powers of supreme …
… Christianity, which is a great announcement and message of salvation (Luke 2:11; Rom. 8:3; Col. 1:13-14; Heb. 1:1-3; John 1:29, 36). Jesus came as Savior (Matt. 1:21; Luke 2:25, 30), and presented himself as such (Matt. 15:24; Mark 2:17; Luke 19:10; cf. Matt. 18:12-23; Luke 15:1-8). This is the very substance of his mission: to heal, to save the lost sheep, to give his life for the world. …
18:15
… Jesus Christ indicated this power when he outlined, in a few strokes, the process of correction that goes from private admonition to the tribunal of the Church with the consequent sanction (Mt. 18:15).
Fraternal correction proceeds from the natural law, being a special application of the love to which one is bound toward one's neighbor; but it has also been reaffirmed and perfected by the positive divine law (Mt. 18:15). To be obliged to fraternal correction, however, certain conditions must be met, namely: 1) to know that one's neighbor has fallen into a grave fault; 2) to hold that the correction …
18:16
… But Jesus Christ explicitly entrusted this power to the Church, both with the words: "whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven" (Mt. 18:16); and in the command to teach all with authority the practice of his precepts (Mt. 28:20).
18:17
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… They concern the power: to teach (Mt. 28:18, 20); to govern (Mt. 18:17-18); to sanctify, especially through the administration of the Sacraments (Mt. 28:19; Lk. 22:19; Jn. 20:21-23).
1. History. — The notion of medicinal penalty, although adumbrated in the Gospels (Mt. 18:17) and in St. Paul (I Cor. 5:2; II Cor. 2:7-8; 5:6; II Thess. 2:14), did not establish itself in the practice of the first centuries of Christianity. …
In the New Testament the distinction remains (cf. Mt. 15:24; Gal. 2:15, etc.) and the Church appears distinct just as the Jews were from the world of the gentiles (Mt. 18:17; M.-J. …
The Jews considered them impure and sinners (Mt. 18, 17; Gal. 2, 15). Their idolatry was culpable, given the knowledge of God that men can draw from
… It is necessary to obey the Church, and whoever refuses to submit must be regarded «as a pagan and a publican» (Mt. 18:17). This does not concern those who commit a sin of disobedience, but those who refuse to recognize the authority of the Church as such; schismatics, therefore, separate themselves from …
… According to the doctrine of Jesus there is "one fold" (Jn 21:15-17), and whoever does not listen to the pastors of Christ's flock is declared "a Gentile and a tax collector" (Mt 18:17). Pius XII says explicitly that: "those who are divided among themselves for reasons of faith or of government (heretics and schismatics) cannot live in the unity of that Body." There …
18:18
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
The words addressed by Jesus to the apostles, on the other hand, concern the function of hierarchical authority in the Church: "Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Mt. 18:18); this function is further indicated in the words that Jesus spoke to Peter, and, in union with and under the dependence of Peter, to all the apostles, namely to feed his lambs and …
… XIV, can. 6); which also indicates the Gospel texts that demonstrate this institution (ibid., cap. 5). They are the same ones that concern the granting of the power of the keys to the Apostles and the institution of the sacrament of Penance; namely, Mt. 18:18: "Whatever you bind on earth shall be bound also in heaven; and whatever you loose on earth shall be loosed also in heaven"; and Jn. 20:23: "Whose sins you shall forgive, they are …
… Now the mission and power of Christ had as their object the preaching of the doctrine received from the Father: cf. Mt. 18:18; 28:18-20; Mk. 16:15-16, 20; Lk. 10:16; Rom. 1:5; I Cor. 1:17; II Cor. 5:20; 10:4; I Tim. 1:19; I Jn. 2:24; II Jn. 1:10.
… That this is the sense in Mt. 16:19 results from the parallel passage (Mt. 18:18) where the excommunication against the impenitent sinner («sit tibi sicut ethnicus et publicanus»: 18:17) is confirmed by the power to «bind» (18:18); as also from the practice of …
25 ff.); they govern the Church (Mt. 18, 18), forgive
… XIV, cap. 7: ibid. 903), a right included in the broad potestas clavium, ligandi et solvendi (Mt. 16, 18-19; 18, 18; Io. 20, 19). Sixtus V, with the bull Sanctum et salutare of 5 Jan. 1589, reserved to himself the sin of simony committed in promotion to Sacred Orders, without attaching a censure …
18:19
… John as nonexistent and baptized "in the name of Jesus" all who presented themselves, even those who had already previously been baptized by the precursor (Acts 2:38; 19:1-7); because Jesus' peremptory command was directed to all without exception (Mt. 18:19). Therefore the Church, once the errors of the so-called reform had arisen, defined at the Council of Trent: "If anyone asserts that the baptism of John had the same efficacy as that …
… concise doctrinal teaching of the Symbol, which, composed of phrases contained in the writings of the Apostles, received its primitive redaction in the baptismal Creed not later than the year 100. The formula "in nomine Patris et Filii et Spiritus Sancti" (Mt. 18, 19) presents the nucleus of the Trinitarian part, to which the Christological part was soon added, according to Acts (2, 38; 8, 16; 10, 48; 19, 5). The Creed, once composed, had to be …
… Smirn., 1, 1). Alongside the Christological formulas there are also formulas of a Trinitarian character, whose rise was determined by Jesus' command: "Teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Mt. 18:19). A characteristic example of a profession of faith of the Trinitarian type, somewhat expanded, is found in the apocryphal Epistula Apostolorum recently discovered and published, whose …
18:20
Agape (Ἀγάπη "love, charity" in the New Testament)
… The first Palestinian faithful would have taken up again one of the Master's dearest customs: the daily Tischgemeinschaft (Mt. 18:20); the simple rite was permeated with eschatological hopes: the invitatory "Maranatha" was followed by the singing of "Hosanna." Then came the common meal, called κυριακὸν δεῖπνον. …
… From the words of the Lord (Mt. 18, 20: «ubi duo vel tres congregati sunt etc.»), confirmed by the Apostles (Act. 15, 28: «visum est Spiritui Sancto et nobis etc.») some theologians deduced the divine origin of councils: …
… I Pet. 4:7; I John 2:18). When the Apostles proclaim "the Lord is near" (Phil. 4:5; Rom. 13:11; Jas. 5:8; Rev. 3:20), it is a matter of a spatial-spiritual nearness rather than a temporal one; it is the presence of Jesus already living among his own (Matt. 18:20; 28:20; John 14:3-23), in which the whole theology of Grace is contained. …
18:21
… master a full ten thousand talents and yet so exacting toward his fellow servant who owed him the paltry sum of a hundred denarii, closes with this warning: "So will my heavenly Father do to you, if you do not forgive your brothers from your heart" (Mt. 18:21-33). An indication of refused forgiveness would be the denial to the offender of the common signs with which people, according to the times, circumstances, places and customs, express …
… The Divine Savior, during his mortal life, impressed upon his disciples to be merciful "as your Father in Heaven is merciful" (Lk. 6:36). There is therefore a correlation between the m. that man exercises toward his neighbor and that which God will show toward him (Mt. 5:7; 18:21). He was the first to have feelings of most vivid m. toward his own disciples, often rough and ignorant, toward sinners and the sick, bringing forgiveness and comfort everywhere, and …
Primacy of Saint Peter and of the Roman Pontiff
Peter himself was conscious of his position, since it is generally he who speaks on behalf of all (Mt. 14:28; 15:15; 16:16-22; 17:4; 18:21; 19:27; 26:33; Mk. 8:29; 10:28; 11:21; 14:29; Lk. 8:45; 9:20; 9:33; 12:41; 18:28; 22:31; Jn. 6:68; 13:6-10, 36). Peter's particular position cannot be attributed to his seniority (there …
18:32
… his benevolence, to an affection of "gratitude" on the part of the recipient, ready to express his thanksgiving and effectively to testify to his gratitude, that is, the will to render the benefactor a gratuitous homage (Tob. 12:32-33; Mt. 25:40; 18:32-33).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.