Mateus 18
John Chrysostom · Comentário Patrístico (catena)
Mateus 18:1
The disciples experienced some feeling of human weakness; wherefore the evangelist also adds this note, saying, "In that hour;" when He had preferred him to all. For of James too, and John, one was a firstborn son, but no such thing as this had He done for them. Then, being ashamed to avow their feeling, they say not indeed openly, "Wherefore hast thou preferred Peter to us?" or, "Is he greater than we are?" for they were ashamed; but indefinitely they ask, "Who then is greater?" For when they saw the three preferred, they felt nothing of the kind; but now that the honor had come round to one, they were vexed. And not for this only, but there were many other things which they put together to kindle that feeling. For to him He had said, "I will give thee the keys;" to him, "Blessed art thou, Simon Barjona;" to him here, "Give unto them for me and thee;" and seeing too in general how freely he was allowed to speak, it somewhat fretted them. And if Mark saith, that they did not ask, but reasoned in themselves, that is nothing contrary to this. For it is likely that they did both the one and the other, and whereas before, on another occasion, they had had this feeling, both once and twice, that now they did both declare it, and reason among themselves. But to thee I say, "Look not to the charge against them only, but consider this too; first, that they seek none of the things of this world; next, that even this passion they afterwards laid aside, and give up the first place one to another." But we are not able to attain so much as unto their faults, neither do we seek, "who is greatest in the kingdom of heaven;" but, who is greatest in the earthly kingdom, who is wealthiest, who most powerful. — Homily on the Gospel of Matthew 58
Mateus 18:2-3
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." "Why, you," He saith, "inquire who is greatest, and are contentious for first honors; but I pronounce him, that is not become lowest of all, unworthy so much as to enter in thither." And full well doth He both allege that pattern, and not allege it only, but also set the child in the midst, by the very sight abashing them, and persuading them to be in like manner lowly and artless. Since both from envy the little child is pure, and from vainglory, and from longing for the first place; and he is possessed of the greatest of virtues, simplicity, and whatever is artless and lowly. Not courage then only is wanted, nor wisdom, but this virtue also, humility I mean, and simplicity. Yea, and the things that belong to our salvation halt even in the chiefest point, if these be not with us. The little child, whether it be insulted and beaten, or honored and glorified, neither by the one is it moved to impatience or envy, nor by the other lifted up. Seest thou how again He calls us on to all natural excellencies, indicating that of free choice it is possible to attain them, and so silences the wicked frenzy of the Manichaeans? For if nature be an evil thing, wherefore doth He draw from hence His patterns of severe goodness? And the child which He set in the midst suppose to have been a very young child indeed, free from all these passions. For such a little child is free from pride and the mad desire of glory, and envy, and contentiousness, and all such passions, and having many virtues, simplicity, humility, unworldliness, prides itself upon none of them; which is a twofold severity of goodness; to have these things, and not to be puffed up about them. — Homily on the Gospel of Matthew 58
Mateus 18:5
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." "For know," saith He, "that not only, if ye yourselves become like this, shall ye receive a great reward; but also if for my sake ye honor others who are such, even for your honor to them do I appoint unto you a kingdom as your recompence." Or rather, He sets down what is far greater, saying, "he receiveth me." So exceedingly dear to me is all that is lowly and artless. For by "a little child," here, He means the men that are thus simple and lowly, and abject and contemptible in the judgment of the common sort. — Homily on the Gospel of Matthew 58
Mateus 18:6
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." "For as they," saith He, "who honor these for my sake, have heaven, or rather an honor greater than the very kingdom; even so they likewise who dishonor them (for this is to offend them), shall suffer the extremity of punishment. And marvel thou not at His calling the affront "an offense;" for many feeble-minded persons have suffered no ordinary offense from being treated with slight and insult. To heighten therefore and aggravate the blame, He states the mischief arising therefrom. And He doth not go on to express the punishment in the same way, but from the things familiar to us, He indicates how intolerable it is. For when He would touch the grosser sort most sharply, He brings sensible images. Wherefore here also, meaning to indicate the greatness of the punishment they shall undergo, and to strike into the arrogance of those that despise them, He brought forward a kind of sensible punishment, that of the millstone, and of the drowning. Yet surely it were suitable to what had gone before to have said, "He that receiveth not one of these little ones, receivoth not me;" a thing bitterer than any punishment; but since the very unfeeling, and exceeding gross, were not so much penetrated by this, terrible as it is, He puts "a millstone," and "a drowning." And He said not, "A millstone shall be hanged about his neck," but, "It were better for him" to undergo this; implying that another evil, more grievous than this, awaits him; and if this be unbearable, much more that. Seest thou how in both respects He made His threat terrible, first by the comparison with the known image rendering it more distinct, then by the excess on its side presenting it to the fancy as far greater than that visible one. Seest thou how He plucks up by the root the spirit of arrogance; how He heals the ulcer of vainglory; how He instructs us in nothing to set our heart on the first honors; how He persuades such as covet them in everything to follow after the lowest place? — Homily on the Gospel of Matthew 58
Mateus 18:7
"And if 'it must needs be that offenses come,'" (some one of our adversaries may perchance say), "why doth He lament over the world, when He ought rather to afford succor, and to stretch forth His hand in its behalf? For this were the part of a physician, and a protector, whereas the other might be looked for even from any ordinary person." What then could we possibly say, in answer to so shameless a tongue? nay what dost thou seek for equal to this healing care of His? For indeed being God He became man for thee, and took the form of a slave, and underwent all extremities, and left undone none of those things which it concerned Him to do. But inasmuch as unthankful men were nothing the better for this, He laments over them, for that after so much fostering care they continued in their unsoundness. It was like as if over the sick man, that had had the advantage of much attendance, and who had not been willing to obey the rules of the physician, any one were to lament and say, "Woe to such a man from his infirmity, which he has increased by his own remissness." But in that case indeed there is no advantage from the bewailing, but here this too is a kind of healing treatment to foretell what would be, and to lament it. For many oftentimes, though, when advised, they were nothing profited, yet, when mourned for, they amended. For which reason most of all He used the word "Woe," thoroughly to rouse them, and to make them in earnest, and to work upon them to be wakeful. And at the same time He shows forth the good will He had towards those very men and His own mildness, that He mourns for them even when gainsaying, not taking mere disgust at it, but correcting them, both with the mourning, and with the prediction, so as to win them over. But how is this possible? he may say. For if "it must needs be that offenses come," how is it possible to escape these? Because that the offenses come indeed must needs be, but that men should perish is not altogether of necessity. Like as though a physician should say (for nothing hinders our using the same illustration again), it must needs be that this disease should come on, but it is not a necessary consequence that he who gives heed should be of course destroyed by the disease. And this He said, as I mentioned, to awaken together with the others His disciples. For that they may not slumber, as sent unto peace and unto untroubled life, He shows many wars close upon them, from without, from within. Declaring this, Paul said, "Without were fightings, within were fears;" and, "In perils among false brethren;" and in his discourse to the Milesians too He said, "Also of you shall some arise speaking perverse things;" and He Himself too said, "The man's foes shall be they of his own household." But when He said, "It must needs be," it is not as taking away the power of choosing for themselves, nor the freedom of the moral principle, nor as placing man's life under any absolute constraint of circumstances, that He saith these things, but He foretells what would surely be; and this Luke hath set forth in another form of expression, "It is impossible but that offenses should come." But what are the offenses? The hindrances on the right way. Thus also do those on the stage call them that are skilled in those matters, them that distort their bodies. It is not then His prediction that brings the offenses; far from it; neither because He foretold it, therefore doth it take place; but because it surely was to be, therefore He foretold it; since if those who bring in the offenses had not been minded to do wickedly, neither would the offenses have come; and if they had not been to come, neither would they have been foretold. But because those men did evil, and were incurably diseased, the offenses came, and He foretells that which is to be. But if these men had been kept right, it may be said, and there had been no one to bring in an offense, would not this saying have been convicted of falsehood? By no means, for neither would it have been spoken. For if all were to have been kept right, He would not have said, "it must needs be that they come," but because He foreknew they would be of themselves incorrigible, therefore He said, the offenses will surely come. And wherefore did He not take them out of the way? it may be said. Why, wherefore should they have been taken out of the way? For the sake of them that are hurt? But not thence is the ruin of them that are hurt, but from their own remissness. And the virtuous prove it, who, so far from being injured thereby, are even in the greatest degree profited, such as was Job, such as was Joseph, such as were all the righteous, and the apostles. But if many perish, it is from their own slumbering. But if it were not so, but the ruin was the effect of the offenses, all must have perished. And if there are those who escape, let him who doth not escape impute it to himself. For the offenses, as I have said, awaken, and render more quick-sighted, and sharper, not only him that is preserved; but even him that hath fallen into them, if he rise up again quickly, for they render him more safe, and make him more difficult to overcome; so that if we be watchful, no small profit do we reap from hence, even to be continually awake. For if when we have enemies, and when so many dangers are pressing upon us, we sleep, what should we be if living in security. Nay, if thou wilt, look at the first man. For if having lived in paradise a short time, perchance not so much as a whole day, and having enjoyed delights, he drove on to such a pitch of wickedness, as even to imagine an equality with God, and to account the deceiver a benefactor, and not to keep to one commandment; if he had lived the rest of his life also without affliction, what would he not have done? — Homily on the Gospel of Matthew 59
Mateus 18:7-9
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." For those only doth he bewail, who are wicked by their choice. And if He saith "by whom," marvel not. For not as though another were bringing in it by him, doth He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, "by whom," for "of whom;" as when it saith, "I have gotten a man by God," putting not the second cause, but the first; and again, "Is not the interpretation of them by God," and, "God is faithful, by whom ye are called unto the fellowship of His Son." And that thou mayest learn that it is not of necessity, hear also what follows. For after bewailing them, He saith, "If thy hand, or thy foot offend thee, cut them off, and cast them from thee: 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;" not saying these things of limbs; far from it; but of friends, of relations, whom we regard in the rank of necessary members. This He had both said further back, and now He saith it. For nothing is so hurtful as bad company. Wherefore with much earnestness He commands us to cut off them that hurt us, intimating these that bring the offenses. Seest thou how He hath put away the mischief that would result from the offenses? By foretelling that there surely will be offenses, so that they might find no one in a state of carelessness, but that looking for them men might be watchful. By showing the evils to be great (for He would not have said without purpose, "Woe to the world because of the offenses," but to show that great is the mischief therefrom), by lamenting again in stronger terms over him that brings them in. For the saying, "But woe to that man," was that of one showing that great was the punishment, but not this only, but also by the comparison which He added He increased the fear. Then He is not satisfied with these things, but He showeth also the way, by which one may avoid the offenses. But what is this? The wicked, saith He, though they be exceeding dear friends to thee, cut off from thy friendship. And He giveth a reason that cannot be gainsaid. For if they continue friends, thou wilt not gain them, but thou wilt lose thyself besides; but if thou shouldest cut them off, thine own salvation at least thou wilt gain. So that if any one's friendship harms thee, cut it off from thee. For if of our own members we often cut off many, when they are both in an incurable state, and are ruining the rest, much more ought one to do this in the case of friends. But if evils were by nature, superfluous were all this admonition and advice, superfluous the precaution by the means that have been mentioned. But if it be not superfluous, as surely it is not superfluous, it is quite clear that wickedness is of the will. — Homily on the Gospel of Matthew 59
Mateus 18:8-9
[(as quoted by Aquinas, AD 1274)] 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. — Catena Aurea by Aquinas
Mateus 18:10
"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." He calleth little ones not them that are really little, but them that are so esteemed by the multitude, the poor, the objects of contempt, the unknown (for how should he be little who is equal in value to the whole world; how should he be little, who is dear to God?); but them who in the imagination of the multitude are so esteemed. And He speaks not of many only, but even of one, even by this again warding off the hurt of the many offenses. For even as to flee the wicked, so also to honor the good, hath very great gain, and would be a twofold security to him who gives heed, the one by rooting out the friendships with them that offend, the other from regarding these saints with respect and honor. Then in another way also He makes them objects of reverence, saying, "That their angels do always behold the face of my Father which is in Heaven." Hence it is evident, that the saints have angels, or even all men. For the apostle too saith of the woman, "That she ought to have power on her head because of the angels." And Moses, "He set the bounds of the nations according to the number of the angels of God." But here He is discoursing not of angels only, but rather of angels that are greater than others. But when He saith, "The face of my Father," He means nothing else than their fuller confidence, and their great honor. — Homily on the Gospel of Matthew 59
Mateus 18:11
"For the Son of Man is come to save that which was lost." Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. ... And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, "The Son of Man is come to save that which was lost," He signifies even the cross, like as Paul saith, speaking of a brother, "For whom Christ died"); and from the Father, for that neither to Him doth it seem good that one should perish... Him let us also imitate, refusing none of the tasks that seem lowly and troublesome for our brethren's sake; but though we have to do service, though he be small, though he be mean for whom this is done, though the work be laborious, though we must pass over mountains and precipices, let all things be held endurable for the salvation of our brother. For a soul is an object of such earnest care to God, that "He spared not His own Son." — Homily on the Gospel of Matthew 59
Mateus 18:12-14
Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. "For how think ye?" saith He; "If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 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." Seest thou by how many things He is urging to the care of our mean brethren. Say not then, "Such a one is a blacksmith, a shoemaker, he is a ploughman, he is a fool," and so despise him. For in order that thou shouldest not feel this, see by how many motives He persuades thee to practise moderation, and presses thee into a care for these. He set a little child, and saith, "Be ye as little children." And, "Whosoever receiveth such a little child receiveth me;" and, "Whosoever shall offend," shall suffer the utmost penalties. And He was not even satisfied with the comparison of the "millstone," but added also His "woe," and commanded us to cut off such, though they be in the place of hands and eyes to us. And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, "The Son of Man is come to save that which was lost," He signifies even the cross, like as Paul saith, speaking of a brother, "For whom Christ died"); and from the Father, for that neither to Him doth it seem good that one should perish; and from common custom, because the shepherd leaves them that are safe, and seeks what is lost; and when he hath found what was gone astray, he is greatly delighted at the finding and the saving of this. If then God thus rejoices over the little one that is found, how dost thou despise them that are the objects of God's earnest care, when one ought to give up even one's very life for one of these little ones? But is he weak and mean? Therefore for this very cause most of all, one ought to do everything in order to preserve him. For even He Himself left the ninety and nine sheep, and went after this, and the safety of so many availed not to throw into the shade the loss of one. But Luke saith, that He even brought it on his shoulders, and that "There was greater joy over one sinner that repenteth, than over ninety and nine just persons" And from His forsaking those that were saved for it, and from His taking more pleasure in this one, He showed His earnestness about it to be great. Let us not then be careless about such souls as these. For all these things are said for this object. For by threatening, that he who has not become a little child should not so much as at all set foot in the Heavens, and speaking of "the millstone," He hath brought down the haughtiness of the boastful; for nothing is so hostile to love as pride; and by saying, "It must needs be that offenses come," He made them to be wakeful; and by adding, "Woe unto him by whom the offense cometh," He hath caused each to endeavor that it be not by him. And while by commanding to cut off them that offend He made salvation easy; by enjoining not to despise them, and not merely enjoining, but with earnestness (for "take heed," saith He, "that ye despise not one of these little ones"), and by saying, "Their angels behold the face of my Father," and, "For this end am I come," and "my Father willeth this," He hath made those who should take care of them more diligent. Seest thou what a wall He hath set around them, and what earnest care He taketh of them that are contemptible and perishing, at once threatening incurable ills to them that make them fall, and promising great blessings to them that wait upon them, and take care of them, and bringing an example from Himself again and from the Father? Him let us also imitate, refusing none of the tasks that seem lowly and troublesome for our brethren's sake; but though we have to do service, though he be small, though he be mean for whom this is done, though the work be laborious, though we must pass over mountains and precipices, let all things be held endurable for the salvation of our brother. For a soul is an object of such earnest care to God, that "He spared not His own Son." — Homily on the Gospel of Matthew 59
Mateus 18:15
For, since He had used vehement language against them that cause offense, and on every hand had moved them to fear; in order that the offended might not in this way on the other hand become supine, neither supposing all to be cast upon others, should be led on to another vice, soften in themselves, and desiring to be humored in everything, and run upon the shoal of pride; seest thou how He again checks them also, and commands the telling of the faults to be between the two alone, lest by the testimony of the many he should render his accusation heavier, and the other, become excited to opposition, should continue incorrigible. Wherefore He saith, "Between thee and him alone," and, "If he shall hear thee, thou hast gained thy brother." What is, "If he shall hear thee?" If he shall condemn himself, if he shall be persuaded that he has done wrong. "Thou hast gained thy brother." He did not say, Thou hast a sufficient revenge, but, "Thou hast gained thy brother," to show that there is a common loss from the enmity. For He said not, "He hath gained himself only," but, "thou too hast gained him," whereby He showed that both the one and the other were losers before this, the one of his brother, the other of his own salvation. This, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, "Be reconciled to thy brother," and at another commanding him that had been wronged to forgive his neighbor. For He taught men to say, "Forgive us our debts, like as we forgive our debtors." But here He is devising another mode. For not him that gave the pain, doth He now call upon, but him that was pained He brings to this one. For because this who hath done the wrong would not easily come to make excuse, out of shame, and confusion of face, He draws that other to him, and not merely so, but in such way as also to correct what hath been done. And He saith not, "Accuse," nor "Charge him," nor "Demand satisfaction, and an account," but, "Tell him of his fault," saith He. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and thou, who art in health, must go thy way to him that is ill, and make the tribunal private, and the remedy such as may be readily received. For to say, "Tell him of his fault," is nothing else than "Remind him of his errors" tell him what thou hast suffered at his hand, which very thing, if it be done as it ought, is the part of one making excuse for him, and drawing him over earnestly to a reconciliation. — Homily on the Gospel of Matthew 60
Mateus 18:16-17
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." For the more he is shameless, and bold, the more ought we to be active for his cure, not in anger and indignation. For the physician in like manner, when he sees the malady obstinate, doth not give up nor grow impatient, but then makes the more preparation; which He commands us to do in this case too. For since thou appearedst to be too weak alone, make thyself more powerful by this addition. For surely the two are sufficient to convict him that hath sinned. Seest thou how He seeketh not the good of him that hath been pained only, but of him also that hath given the pain. 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." For if He were seeking this one's advantage only, He would not have commanded to pardon, seventy times seven, one repenting. He would not so often have set so many over him to correct his passion; but if he had remained incorrigible after the first conference would have let him be; but now once, and twice, and thrice, He commands to attempt his cure, and now alone and now with two, now with more. Wherefore, with respect to them that are without He saith no such thing, but, "If any one smite thee," He saith, "on thy right cheek, turn to him the other also," but here not in such wise. For what Paul meaneth, saying, "What have I to do to judge them also that are without?" but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also doeth here, making these laws about the brethren; and He sets three over him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that hath said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For anger and sin is a more frantic thing than any drunkenness, and puts the soul in greater distraction. Who, for instance, was wiser than David? Yet for all that, when he had sinned he perceived it not, his lust keeping in subjection all his reasoning powers, and like some smoke filling his soul. Therefore he stood in need of a lantern from the prophet, and of words calling to his mind what he had done. Wherefore here also He brings these to him that hath sinned, to reason with him about the things he had done. But for what reason doth He command this one to tell him of his fault, and not another? Because this man he would endure more quietly, this, who hath been wronged, who hath been pained, who hath been despitefully used. For one doth not bear in the same way being told by another of one's fault concerning him that hath been insulted, as by the insulted person himself, especially when this person is alone convicting him. For when he who should demand justice against him, even this one appears to be caring for his salvation, this will have more power than anything in the world to shame him. Seest thou how this is done not for the sake of just punishment, but of amendment? Therefore He doth not at once command to take with him the two, but when himself hath failed; and not even then doth He send forth a multitude against him; but makes the addition no further than two, or even one; but when he has contemned these too, then and not till then He brings him out to the church. So much earnestness doth He show, that our neighbor's sins be not exposed by us. And indeed He might have commanded this from the first, but that this might not be, He did not command it, but after a first and second admonition He appoints this. But what is, "In the mouth of two or three witnesses every word shall be established?" Thou hast a sufficient testimony. His meaning is, that thou hast done all thy part, that thou hast left undone none of the things which it pertained to thee to do. "But if he shall neglect to hear them also, tell it to the church," that is, to the rulers of it; "but if he neglect to hear the church, let him be to thee as an heathen man and a publican." For after this such a one is incurably diseased. But mark thou, I pray thee, how everywhere He putteth the publican for an example of the greatest wickedness. For above too He saith, "Do not even the publicans the same?" And further on again, "Even the publicans and the harlots shall go before you into the Kingdom of Heaven," that is, they who are utterly reprobated and condemned. Let them hearken, who are rushing upon unjust gains, who are counting up usuries upon usuries. — Homily on the Gospel of Matthew 60
Mateus 18:17
[(as quoted by Aquinas, AD 1274)] That is, to those that are over the Church. 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. — Catena Aurea by Aquinas
Mateus 18:18
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." And He did not say to the ruler of the church, "Bind such a man," but, "If thou bind," committing the whole matter to the person himself, who is aggrieved, and the bonds abide indissoluble. Therefore he will suffer the utmost ills; but not he who hath brought him to account is to blame, but he who hath not been willing to be persuaded. Seest thou how He hath bound him down with twofold constraint, both by the vengeance here, and by the punishment hereafter? But these things hath He threatened, that these circumstances may not arise, but that fearing, at once the being cast out of the church, and the danger from the bond, and the being bound in Heaven, he may become more gentle. And knowing these things, if not at the beginning, at any rate in the multitude of the tribunals he will put off his anger. Wherefore, I tell you, He hath set over him a first, and a second, and a third court, so that though he should neglect to hear the first, he may yield to the second; and even if he should reject that, he may fear the third; and though he should make no account of this, he may be dismayed at the vengeance to come, and at the sentence and judgment to proceed from God. — Homily on the Gospel of Matthew 60
Mateus 18:19-20
"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." Seest thou how by another motive also He puts down our enmities, and takes away our petty dissensions, and draws us one to another, and this not from the punishment only which hath been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He putteth here the great rewards of concord, if at least they who are of one accord do even prevail with the Father, as touching the things they ask, and have Christ in the midst of them. "Are there then indeed nowhere two of one accord?" Nay, in many places, perchance even everywhere. "How then do they not obtain all things?" Because many are causes of their failing. For either they often ask things inexpedient. And why marvellest thou, if this is the case with some others, whereas it was so even with Paul, when he heard, "My grace is sufficient for thee; for my strength is perfected in weakness." Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He saith "of you," of the virtuous, of them that show forth an angelic rule of life. Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, "Pray," saith He, "for your enemies." Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, "Pray not thou for this people, because I will not hear thee." But if all things are there, and thou ask things expedient, and contribute all thine own part, and exhibit an apostolical life, and have concord and love towards thy neighbor, thou wilt obtain on thy entreaty; for the Lord is loving towards man. Then because He had said, "Of my Father," in order that He might show that it is Himself that giveth, and not He who begat Him only, He added, "For wheresoever two or three are gathered together in my name, there am I in the midst of them." What then? are there not two or three gathered together in His name? There are indeed, but rarely. For not merely of the assembling doth He speak, neither this doth He require only; but most surely, as I said before also, the rest of virtue too together with this, and besides, even this itself He requires with great strictness. For what He saith is like this, "If any holds me the principal ground of his love to his neighbors, I will be with Him, if he be a virtuous man in other respects." But now we see the more part having other motives of friendship. For one loves, because he is loved, another because he hath been honored, a third because such a one has been useful to him in some other worldly matter, a fourth for some other like cause; but for Christ's sake it is a difficult thing to find any one loving his neighbor sincerely, and as he ought to love him. For the more part are bound one to another by their worldly affairs. But Paul did not love thus, but for Christ's sake; wherefore even when not loved in such wise as he loved, he did not cease his love, because he had planted a strong root of his affection; but not so our present state, but on inquiry we shall find with most men anything likely to produce friendship rather than this. And if any one bestowed on me power in so great a multitude to make this inquiry, I would show the more part bound one to another by worldly motives. — Homily on the Gospel of Matthew 60
Mateus 18:21-22
Peter supposed he was saying something great, wherefore also as aiming at greatness he added, "Until seven times?" For this thing, saith he, which Thou hast commanded to do, how often shall I do? For if he forever sins, but forever when reproved repents, how often dost thou command us to bear with this man? For with regard to that other who repents not, neither acknowledges his own faults, Thou hast set a limit, by saying, "Let him be to thee as the heathen and the publican;" but to this no longer so, but Thou hast commanded to accept him. How often then ought I to bear with him, being told his faults, and repenting? Is it enough for seven times? What then saith Christ, the good God, who is loving towards man? "I say not unto thee, until seven times, but, until seventy times seven," not setting a number here, but what is infinite and perpetual and forever. For even as ten thousand times signifies often, so here too. For by saying, "The barren hath borne seven," the Scripture means many. So that He hath not limited the forgiveness by a number, but hath declared that it is to be perpetual and forever. This at least He indicated by the parable that is put after. For that He might not seem to any to enjoin great things and hard to bear, by saying, "Seventy times seven," He added this parable, at once both leading them on to what He had said, and putting down him who was priding himself upon this, and showing the act was not grievous, but rather very easy. Therefore let me add, He brought forward His own love to man, that by the comparison, as He saith, thou mightest learn, that though thou forgive seventy times seven, though thou continually pardon thy neighbor for absolutely all his sins, as a drop of water to an endless sea, so much, or rather much more, doth thy love to man come short in comparison of the boundless goodness of God, of which thou standest in need, for that thou art to be judged, and to give an account. — Homily on the Gospel of Matthew 61
Mateus 18:23-35
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." 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;" and having by these doings moved his lord, he caused him to cast him again into prison, until he should pay off the whole. Seest thou how great the difference between sins against man and against God? As great as between ten thousand talents, and a hundred pence, or rather even much more. And this arises both from the difference of the persons, and the constant succession of our sins. For when a man looks at us, we stand off and shrink from sinning: but when God sees us every day, we do not forbear, but do and speak all things without fear. But not hereby alone, but also from the benefit and from the honor of which we have partaken, our sins become more grievous. — Homily on the Gospel of Matthew 61
Mateus 18:23-35
"For there was brought unto Him," it saith, "one which owed ten thousand talents, and when he had not to pay, He commanded him to be sold, and his wife, and his children." Wherefore, I pray thee? Not of cruelty, nor of inhumanity (for the loss came back again upon himself, for she too was a slave), but of unspeakable tenderness. For it is His purpose to alarm him by this threat, that He might bring him to supplication, not that he should be sold. For if He had done it for this intent, He would not have consented to his request, neither would He have granted the favor. Wherefore then did He not do this, nor forgive the debt before the account? Desiring to teach him, from how many obligations He is delivering him, that in this way at least he might become more mild towards his fellow servant. For even if when he had learnt the weight of his debt, and the greatness of the forgiveness, he continued taking his fellow-servant by the throat; if He had not disciplined him beforehand with such medicines, to what length of cruelty might he not have gone? 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." Seest thou again surpassing benevolence? The servant asked only for delay and putting off the time, but He gave more than he asked, remission and forgiveness of the entire debt. For it had been his will to give it even from the first, but he did not desire the gift to be his only, but also to come of this man's entreaty, that he might not go away uncrowned. For that the whole was of him, although this other fell down to him and prayed, the motive of the forgiveness showed, for "moved with compassion" he forgave him. But still even so he willed that other also to seem to contribute something, that he might not be exceedingly covered with shame, and that he being schooled in his own calamities, might be indulgent to his fellow-servant. Up to this point then this man was good and acceptable; for he confessed, and promised to pay the debt, and fell down before him, and entreated, and condemned his own sins, and knew the greatness of the debt. But the sequel is unworthy of his former deeds. For going out straightway, not after a long time but straightway, having the benefit fresh upon him, he abused to wickedness the gift, even the freedom bestowed on him by his master. For, "he found one of his fellow-servants, which owed him an hundred pence, and took him by the throat, saying, Pay me what thou owest." Seest thou the master's benevolence? Seest thou the servant's cruelty? Hear, ye who do these things for money. For if for sins we must not do so, much more not for money. What then saith the other? "Have patience with me, and I will pay thee all." But he did not regard even the words by which he had been saved (for he himself on saying this was delivered from the ten thousand talents), and did not recognize so much as the harbor by which he escaped shipwreck; the gesture of supplication did not remind him of his master's kindness, but he put away from him all these things, from covetousness and cruelty and revenge, and was more fierce than any wild beast, seizing his fellow-servant by the throat. What doest thou, O man? perceivest thou not, thou art making the demand upon thyself, thou art thrusting the sword into thyself, and revoking the sentence and the gift? But none of these things did he consider, neither did he remember his own state, neither did he yield; although the entreaty was not for equal objects. For the one besought for ten thousand talents, the other for a hundred pence; the one his fellow-servant, the other his lord; the one received entire forgiveness, the other asked for delay, and not so much as this did he give him, for "he cast him into prison." "But when his fellow-servants saw it, they accused him to their lord." Not even to men is this well-pleasing, much less to God. They therefore who did not owe, partook of the grief. 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?" See again the lord's gentleness. He pleads with him, and excuses himself, being on the point of revoking his gift; or rather, it was not he that revoked it, but the one who had received it. Wherefore He saith, "I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion on thy fellow-servant?" For even if the thing doth seem to thee hard; yet shouldest thou have looked to the gain, which hath been, which is to be. Even if the injunction be galling, thou oughtest to consider the reward; neither that he hath grieved thee, but that thou hast provoked God, whom by mere prayer thou hast reconciled. But if even so it be a galling thing to thee to become friends with him who hath grieved thee, to fall into hell is far more grievous; and if thou hadst set this against that, then thou wouldest have known that to forgive is a much lighter thing. And whereas, when he owed ten thousand talents, he called him not wicked, neither reproached him, but showed mercy on him; when he had become harsh to his fellow-servant, then he saith, "O thou wicked servant." Let us hearken, the covetous, for even to us is the word spoken. Let us hearken also, the merciless, and the cruel, for not to others are we cruel, but to ourselves. When then thou art minded to be revengeful, consider that against thyself art thou revengeful, not against another; that thou art binding up thine own sins, not thy neighbors. For as to thee, whatsoever thou mayest do to this man, thou doest as a man and in the present life, but God not so, but more mightily will He take vengeance on thee, and with the vengeance hereafter. "For He delivered him over till he should pay that which was due," that is, for ever; for he will never repay. For since thou art not become better by the kindness shown thee, it remains that by vengeance thou be corrected. And yet, "The graces and the gifts are without repentance," but wickedness has had such power as to set aside even this law. What then can be a more grievous thing than to be revengeful, when it appears to overthrow such and so great a gift of God. And he did not merely "deliver" him, but "was wroth." For when he commanded him to be sold, his were not the words of wrath (therefore neither did he do it), but a very great occasion for benevolence; but now the sentence is of much indignation, and vengeance, and punishment. — Homily on the Gospel of Matthew 61
Mateus 18:35
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." He saith not "your Father," but "my Father." For it is not meet for God to be called the Father of such a one, who is so wicked and malicious. Two things therefore doth He here require, both to condemn ourselves for our sins, and to forgive others; and the former for the sake of the latter, that this may become more easy (for he who considers his own sins is more indulgent to his fellow-servant); and not merely to forgive with the lips, but from the heart. Let us not then thrust the sword into ourselves by being revengeful. For what grief hath he who hath grieved thee inflicted upon thee, like thou wilt work unto thyself by keeping thine anger in mind, and drawing upon thyself the sentence from God to condemn thee? For if indeed thou art watchful, and keepest thyself under control, the evil will come round upon his head, and it will be he that will suffer harm; but if thou shouldest continue indignant, and displeased, then thyself wilt undergo the harm not from him, but from thyself. Say not then that he insulted thee, and slandered thee, and did unto thee ills beyond number; for the more thou tellest, so much the more dost thou declare him a benefactor. For he hath given thee an opportunity to wash away thy sins; so that the greater the injuries he hath done thee, so much more is he become to thee a cause of a greater remission of sins. For if we be willing, no one shall be able to injure us, but even our enemies shall advantage us in the greatest degree. And why do I speak of men? For what can be more wicked than the devil; yet nevertheless, even hence have we a great opportunity of approving ourselves; and Job showeth it. But if the devil hath become a cause of crowns, why art thou afraid of a man as an enemy? See then how much thou gainest, bearing meekly the spiteful acts of thine enemies. First and greatest, deliverance from sins; secondly, fortitude and patience; thirdly, mildness and benevolence; for he that knoweth not how to be angry with them that grieve him, much more will he be ready to serve them that love him. Fourthly, to be free from anger continually, to which nothing can be equal. For of him that is free from anger, it is quite clear that he is delivered also from the despondency hence arising, and will not spend his life on vain labors and sorrows. For he that knows not how to hate, neither doth he know how to grieve, but will enjoy pleasure, and ten thousand blessings. So that we punish ourselves by hating others, even as on the other hand we benefit ourselves by loving them. Besides all these things, thou wilt be an object of veneration even to thy very enemies, though they be devils; or rather, thou wilt not so much as have an enemy whilst thou art of such a disposition. But what is greater than all, and first, thou gainest the favor of God. Shouldest thou have sinned, thou wilt obtain pardon; shouldest thou have done what is right, thou wilt obtain a greater confidence. Let us accomplish therefore the hating no one, that God may forgive us also all our trespasses by the grace and love towards man of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, might, honor, now and always, and world without end. Amen. — Homily on the Gospel of Matthew 61