Church Fathers Commentary Matthew 18

St. Jerome: Seeing that one piece of money was paid for both Peter and the Lord, the disciples concluded from this equal payment that Peter was preferred above all the other Apostles.

St. John Chrysostom: In this, they were subject to a human weakness, which the Evangelist indicates by saying, “At that time the disciples came to Jesus, saying, ‘Who then is greatest in the kingdom of heaven?’” Ashamed to show the feeling at work within them, they did not ask openly, “Why have you honored Peter above us?” Instead, they asked indirectly, “Who is the greatest?”

When they saw three disciples distinguished at the transfiguration—namely, Peter, James, and John—they had no such feeling. But now that one was singled out for special honor, they were grieved.

But remember, first, that it was nothing in this world they sought, and second, that they later put this feeling aside. Even their failings are on a higher level than ours, since our inquiry is not, “Who is the greatest in the kingdom of heaven?” but, “Who is greatest in the kingdom of the world?”

Origen of Alexandria: In this, we ought to imitate the disciples. Whenever a question or doubt arises among us and we cannot find how to settle it, we should go to Jesus in unity, for He is able to enlighten human hearts to resolve every difficulty. We should also consult some of the teachers who are considered most eminent in the Churches.

By asking this question, the disciples showed they knew there was not equality among the saints in the kingdom of heaven. What they still sought to learn was how this was so, and how some lived as greater and others as lesser. Or, from what the Lord had said before, they knew who was good and who was great; but among the many who were great, who was the greatest—this was not clear to them.

St. Jerome: Jesus, seeing their thoughts, wished to heal their ambitious striving by inspiring a desire for humility, which is why it follows, “And Jesus calling a little child, set him in the midst of them.”

St. John Chrysostom: He chose, I suppose, a very young infant, free from any of these passions.

St. Jerome: He chose one whose tender age would demonstrate the innocence they ought to have. But truly, He set Himself in their midst as a little one who had come “not to be ministered unto, but to minister” (Matthew 20:28), so that He might be a model of holiness.

Others interpretⁱ the little one to be the Holy Spirit, whom He placed in the hearts of His disciples to change their pride into humility. He said, “Truly I say to you, unless you are converted and become like little children, you will not enter into the kingdom of heaven.”

He does not command the Apostles to adopt the age of infants, but their innocence—an innocence which infants have by virtue of their age, but which the Apostles could attain through effort. They should be children in malice, but not in understanding.

It is as if He had said: “Just as this child, whom I set before you as a model, is not stubborn in anger, does not hold a grudge when injured, is not stirred by the sight of a beautiful woman, and does not think one thing while saying another; so you, unless you have a similar innocence and purity of mind, will not be able to enter the kingdom of heaven.”

St. Hilary of Poitiers: He calls all who believe through hearing the faith “infants,” for such people follow their father, love their mother, do not know how to desire what is evil, do not hate or lie, trust what they are told, and believe what they hear to be true. But this is how the literal meaning is interpreted.

Glossa Ordinaria: “Unless you are converted” from the ambition and jealousy you currently have, and all of you become as innocent and humble in disposition as you are young in years, “you will not enter into the kingdom of heaven.” And since there is no other way to enter, “whoever humbles himself like this little child is the greatest in the kingdom of heaven.” For the more humble a person is now, the more they will be exalted in the kingdom of heaven.¹

Remigius of Auxerre: In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness.

St. Jerome: Alternatively: “Whoever humbles himself like this little child”—that is, whoever humbles himself according to My example—is the one who is greatest in the kingdom of heaven.

It follows, “And whoever receives one such little child in my name receives me.”

St. John Chrysostom: Not only will you receive a reward if you become like this yourselves, but also if for My sake you honor others like them. As a return for the honor you pay them, I bestow the kingdom upon you. He then says something far greater: “receives me.”

St. Jerome: For whoever imitates Christ's humility and innocence receives Christ. And as a caution, so that the Apostles would not think that the honor is paid to them when such people come to them, He adds that they are to be received not for their own merit, but in honor of their Master.

St. John Chrysostom: And to ensure this word is received, He adds a penalty in what follows: “Whoever causes one of these little ones to stumble, etc.” It is as if He had said, “Just as those who honor one of these for My sake have their reward, so those who dishonor them will undergo the most extreme punishment.” And do not be surprised that He calls a harsh word an offense, for many who are weak in spirit are caused to stumble merely by being despised.

St. Jerome: Observe that the one who is caused to stumble is a “little one,” for greater hearts are not so easily offended. And though this may be a general declaration against all who cause anyone to stumble, from the context of the discussion it can be understood as being said especially to the Apostles.

For in asking who should be greatest in the kingdom of heaven, they seemed to be competing for preeminence among themselves. If they had continued in this fault, they might have caused those they called to the faith to stumble by seeing the Apostles competing among themselves for the highest rank.

Origen of Alexandria: But how can someone who has been converted and has become like a little child still be liable to be caused to stumble? This can be explained as follows: Everyone who believes in the Son of God and lives according to the Gospel is converted and walks like a little child. But the one who is not converted to become like a child cannot possibly enter the kingdom of heaven.

However, in every congregation of believers, there are some who are only newly converted in order to become like little children, but have not yet become so. These are the “little ones” in Christ, and they are the ones who are caused to stumble.

St. Jerome: When it is said, “It is better for him that a millstone be hanged about his neck,” He is speaking according to a local custom. Among the ancient Jews, this was the punishment for the worst criminals: to be drowned with a stone tied to them. He says 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: To be consistent with what came before, He should have said here, “does not receive Me,” which would be more bitter than any punishment. But because the disciples were dull and the previously mentioned reward did not move them, He shows by a familiar example that punishment awaited them. This is why He says, “it would be better for him,” because another, more grievous punishment awaits that person.

St. Hilary of Poitiers: Mystically speaking, the work of the mill symbolizes the toil of blindness, as beasts with their eyes covered are driven around in a circle. Under the figure of a donkey, we often find the Gentiles represented, who are held in the ignorance of blind labor.

In contrast, the Jews have the path of knowledge set before them in the Law. If they cause Christ's Apostles to stumble, it would be better for them to have their necks fastened to a millstone and be drowned in the sea—that is, to be kept under labor and in the depths of ignorance, like the Gentiles. For it would be better for them never to have known Christ than to have rejected the Lord of the Prophets.

St. Gregory the Great: Alternatively, what is symbolized by the sea but the world, and what by the millstone but worldly activity? When this activity binds the neck with the yoke of vain desires, it condemns a person to a dull round of toil. There are some who leave worldly activity and pursue aims of contemplation that are beyond their intellectual reach; while laying aside humility, they not only throw themselves into error but also lead many weak ones away from the heart of truth.²

Therefore, for one who causes one of the least of mine to stumble, it would be better to have a millstone tied around his neck and be cast into the sea. That is, it would be better for a corrupt heart to be entirely occupied with worldly business than to be free for contemplative studies that harm many.

St. Augustine of Hippo: “Whoever causes one of these little ones to stumble”—that is, one who is as humble as He would have His disciples be—by disobeying or opposing them (as the Apostle says of Alexander, 2 Timothy 4:15),ⁱ “it would be better for him that a millstone should be hanged about his neck, and he be drowned in the depths of the sea.” This means it would be better for him that the desire for worldly things, to which the blind and foolish are tied down, should sink him to destruction by its weight.³

Glossa Ordinaria: The Lord had said that it is better for the one who causes offense to have a millstone hung around his neck. He now adds the reason for this: Woe to the world from offenses!—that is, because of offenses. ¹

Origen of Alexandria: We should not understand this to mean the material elements of the world; rather, the people who are in the world are here called “the world.”ⁱ

But Christ's disciples are not of this world, which is why there cannot be woe to them from offenses. For even if there are many offenses, they do not touch the one who is not of this world. But if he is still of this world by loving the world and the things in it, then as many offenses will seize him as those that surrounded him in the world.

It follows, For it is necessary that offenses come.

St. John Chrysostom: This does not undermine the freedom of the will or impose a necessity on any act, but foretells what must come to pass. Offenses are hindrances on the right path. But Christ's prophecy does not cause the offenses, for this does not happen because He foretold it; rather, He foretold it because it was certain to happen. ²

But someone will say, “If all people are restored, and if there is no one to cause the offenses, will His words not be proven false?” By no means. For since people were incurable, He therefore said, It is necessary that offenses come—that is, they surely will come. He never would have said this if all people could be corrected.

Glossa Ordinaria: Or, it is necessary that they come because they are necessary—that is, useful—so that by this means they that are approved may be made manifest (1 Corinthians 11:19). ³

St. John Chrysostom: For offenses rouse people and make them more attentive; and he who falls by them quickly rises again and is more careful.

St. Hilary of Poitiers: Or, the humility 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 is more dangerous for the world than to have rejected Christ? He says that offenses must come, since in the sacrament of restoring eternal life to us, the full humility of His suffering had to be fulfilled in Him.

Origen of Alexandria: Or, the scandals that are to come are the angels of Satan. But do not expect these offenses to show themselves in a substantial or natural form, for in some people the freedom of the will has been the origin of offense, as they are unwilling to undergo the struggle for the sake of virtue. There cannot be real good without the opposition of evil.

It is necessary, then, that offenses come, just as it is necessary that we encounter the evil assaults of spiritual powers. Their hatred is stirred up all the more as Christ's word, entering people, drives out evil influences from them. They seek instruments through whom the offenses may work more effectively, and there is greater woe for such instruments. For it will be worse for the one who gives the offense than for the one who receives it, as it follows: But woe to that man by whom the offense comes.

St. Jerome: This is as much as to say, “Woe to that man through whose fault it comes to pass that offenses must be in the world.” Under this general declaration, Judas is particularly condemned, as he had prepared his soul for the act of betrayal.

St. Hilary of Poitiers: Or, the “man” denotes the Jewish people, as the introducers of this entire offense concerning Christ's passion. For they brought upon the world the whole danger of denying Christ in His passion—the one whom the Law and the Prophets had preached would suffer.

St. John Chrysostom: But so that you may learn that there is no absolute necessity for offenses, hear what follows: If your hand or your foot offend you, etc. This is not said about the limbs of the body, but about friends whom we value as if they were necessary limbs, for nothing is so harmful as evil company.

Rabanus Maurus: “Scandal” (offense) is a Greek word that we can call a stumbling block, a fall, or a striking of the foot. A person scandalizes his brother, then, when by a wrong word or deed he gives him an occasion to fall.

St. Jerome: Therefore, all affection and all our family must be severed from us, so that under the guise of duty no believer is exposed to offense.

If, He says, someone is united to you as closely as your hand, foot, or eye—and is useful, eager, and quick to discern—yet causes you offense and by his improper behavior is drawing you into hell, it is better for you to lack his kinship and usefulness than to have a cause for falling while you seek to gain relatives or friends.

Every believer knows what harms, troubles, and tempts him. It is better to lead a solitary life than to lose eternal life for the sake of having the necessities of this present life.

Origen of Alexandria: Or, the priests may with good reason be called the eyes of the Church, since they are considered her watchmen. The deacons and the other ministers are her hands, for through them spiritual deeds are performed. The people are the feet of the body, the Church. We should not spare any of these if they become an offense to the Church.

Alternatively, the offending hand is understood as an act of the mind, the offending foot as a motion of the mind, and the sinning eye as a vision of the mind. We ought to cut these off if they cause offense, for in this way, the actions of the limbs are often used in Scripture to represent the limbs themselves.

St. Jerome: The Lord had said, using the examples of a hand, foot, and eye, that all family and relationships that could be a stumbling block must be cut off. He therefore softens the harshness of this declaration with the following command, saying, “Take heed that you despise not one of these little ones.” That is, as much as you can, avoid despising them; but after securing your own salvation, seek also to heal them. But if you see that they hold to their sins, it is better that you be saved than that you perish along with many others.

St. John Chrysostom: Alternatively, just as avoiding evil has a great reward, so does honoring the good. Previously, He had commanded them to cut off friendships with those who caused others to stumble; here, He teaches them to show honor and service to the saints.

Glossa Ordinaria: Alternatively, because such great evils come from believers being caused to stumble, He says, “Take heed that you despise not one of these little ones.”¹

Origen of Alexandria: The “little ones” are those who are newly born in Christ, or those who remain without spiritual progress, as if they were newborns. But Christ judged it unnecessary to command us not to despise the more perfect believers, focusing instead on the little ones, as He had said before, “If any man shall offend one of these little ones.” One might perhaps say that a “little one” here means a perfect Christian, according to what He says elsewhere: “Whoever is least among you, he shall be great” (Luke 9:48).

St. John Chrysostom: Or, it is because the perfect are considered by many to be “little ones”—that is, poor and contemptible.

Origen of Alexandria: But this interpretation does not seem to agree with what was said, “If anyone causes one of these little ones to stumble,” for the perfect man is not caused to stumble, nor does he perish. But he who thinks this is the true interpretation says that the mind of a righteous man is changeable and is sometimes offended, though not easily.

Glossa Ordinaria: Therefore, they are not to be despised, because they are so dear to God that angels are assigned to be their guardians: “For I say to you, that in heaven their angels do always behold the face of my Father who is in heaven.”²

Origen of Alexandria: Some maintain that an angel is given as an attendant minister from the time the infant is born in Christ in the laver of regeneration. For, they say, it is incredible that a holy angel would watch over those who are unbelieving and in error; rather, in his time of unbelief and sin, a person is under the angels of Satan.

Others maintain that those who are foreknown by God have a guardian angel immediately from their very birth.

St. Jerome: What a high dignity for souls, that each one from its birth has an angel appointed to watch over it!

St. John Chrysostom: Here He is speaking not of just any angels, but of the higher ranks. For when He says, “Behold the face of my Father,” He shows that their presence before God is free and open, and their honor is great.

St. Gregory the Great: But Dionysius says that it is from the ranks of the lesser angels that they are sent to perform this ministry, either visibly or invisibly, because those higher ranks are not employed in an outward ministry.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 out to us, and yet by internal contemplation they remain where they came from. They do not come away from the divine vision in such a way that it hinders the joys of their inward contemplation.⁴

St. Hilary of Poitiers: The angels offer daily to God the prayers of those who are to be saved by Christ. It is therefore dangerous to despise someone whose desires and requests are carried to the eternal and invisible God by the service and ministry of angels.

St. Augustine of Hippo: They are called “our angels” who are indeed the angels of God. They are God's because they have not forsaken Him; they are ours because they have begun to have us as their fellow citizens. As they now behold God, so shall we also behold Him face to face, a vision of which John speaks: “We shall see Him as He is” (1 John 3:2).⁵

For by “the face of God” we are to understand the manifestation of Himself, not a physical limb or feature of the body, such as we call by that name.

St. John Chrysostom: He gives yet another reason, weightier than the last, why the little ones are not to be despised: “For the Son of Man has come to save that which was lost.”

Remigius of Auxerre: This is as much as to say, “Do not despise little ones, for I also condescended to become a man for the sake of mankind.” By “that which was lost,” understand the human race; for all the elements have kept their place, but humanity was lost because it has broken from its ordained place.

St. John Chrysostom: And to this reasoning He adds a parable, in which He presents the Father as seeking the salvation of humanity, saying, “What do you think? If a man has a hundred sheep...”

St. Gregory the Great: This refers to the Creator of humanity Himself; for one hundred is a perfect number, and He had a hundred sheep when He created the substance of angels and men.⁶

St. Hilary of Poitiers: But by the one sheep, we are to understand one man, and within this one man, the whole human race is included. The one who seeks man is Christ, and the ninety-nine are the host of heavenly glory that He left behind.

St. Gregory the Great: The Evangelist says they were left “on the mountains,” to signify that the sheep that were not lost remained on high.

The Venerable Bede: The Lord found the sheep when He restored humanity, and there is more joy in heaven over that one found sheep than over the ninety-nine, because the restoration of humanity is a greater reason for thanksgiving to God than the creation of the angels. The angels are wonderfully made, but humanity is more wonderfully restored.⁷

Rabanus Maurus: Note that nine needs only one to become ten, and ninety-nine needs the same to become a hundred. Thus, groups that need only one to be complete may be larger or smaller, but the invariable unit, when added, makes the rest perfect. And so that the number of sheep might be made perfect in heaven, lost humanity was sought on earth.

St. Jerome: Others think that by the ninety-nine sheep, we are to understand the number of the righteous, and by the one sheep, the sinners, according to what is said in another place: “I am not come to call the righteous but sinners to repentance” (Matthew 9:13).

St. Gregory the Great: We must consider why the Lord declares that He has more joy over converted sinners than over the righteous who stand firm. It is because the latter are often lazy and slow to practice greater good works, being very secure in themselves because they have not committed any heavier sins. On the other hand, those who remember their wicked deeds often glow with a greater passion in their love for God through the remorse of their sorrow. When they think of how they have strayed from Him, they replace their former losses with subsequent gains.

Thus, a general in battle loves the soldier who, after fleeing, turns back and courageously presses the enemy more than the one who never turned his back but never performed any valiant deed. Yet there are some righteous people over whom there is such great joy that no penitent can be preferred before them. These are the ones who, though not conscious of any sins themselves, nevertheless reject lawful things and humble themselves in all matters. How great is the joy when a righteous person mourns and humbles himself, if there is joy when an unrighteous person condemns himself for what he has done wrong?

The Venerable Bede:ⁱ

Alternatively, the ninety-nine sheep He left on the mountains signify the proud, who are still lacking one unit for perfection. When He has found the sinner, therefore, He rejoices over him—that is, He causes His own to rejoice over him—rather than over the falsely righteous.

St. Jerome: What follows, “Even so it is not the will...” refers back to what was said before: “Take heed that you despise not one of these little ones.” In this way, He shows that this parable was presented to reinforce that same teaching. Also, in saying, “It is not the will of my Father who is in heaven that one of these little ones should perish,” He shows that whenever one of these little ones perishes, it does not perish by the Father's will.

St. John Chrysostom: Having previously given a severe sentence against those who cause offense, making them fearful on all sides, the Lord now addresses those who are offended. So that they do not fall into the opposite fault of complacency and indifference, seeking to spare themselves in all things and thus become puffed up, the Lord here checks such a tendency. He commands that they should be reproved, saying, “If your brother sins against you, go and tell him his fault between you and him alone.”¹

St. Augustine of Hippo: Our Lord admonishes us not to overlook one another's faults, yet not in a way that seeks for something to blame, but rather watching for what you may correct. For our rebuke should be in love, not eager to wound but anxious to amend. If you ignore it, you have become worse than he is. He, by wronging you, has done himself a great injury; you disregard your brother's wound and are more to blame for your silence than he is for his harsh words to you.²

We often wrongly avoid teaching and admonishing, or rebuking and checking the wicked, either because the task is tiresome or because we want to escape their hostility, so that they will not harm or obstruct us in worldly matters—whether in gaining things we desire or in holding on to what our weakness fears to lose.³

However, if anyone refrains from rebuking evildoers because he seeks a more suitable occasion, or fears making them worse, or fears that they may hinder the good and pious lives of other weak people, or may grieve them, or turn them from the faith—in this, we see not the motives of greed, but the prudence of love. Those who are set over the churches have a much weightier reason not to refrain from rebuking sin. Yet even a person not in authority is not free from this blame if he knows of many things in those to whom he is bound by the ties of this life that should be addressed with admonition or correction, but neglects to do so. He avoids their displeasure for the sake of things which he does not use improperly in this life, but in which he takes improper delight.³

St. John Chrysostom: It should be noted that at one time the Lord brings the offender to the one he has offended, as when He says, “If you remember that your brother has anything against you, go and be reconciled to your brother” (Matthew 5:23). At other times He bids the one who has suffered the wrong to forgive his neighbor, as where He says, “Forgive us our debts, as we also forgive our debtors” (Matthew 6:12).

Here He has devised yet another method, for He brings the one who has been grieved to the one who grieved him. Therefore He says, “If your brother sins against you,” because the one who did the wrong would not readily come to make amends due to his shame, He draws the one who suffered the wrong to him. And not only does He draw him there, but with the very purpose of correcting what was done amiss, which is why He says, “Go and tell him his fault.”

Rabanus Maurus: He does not command us to forgive indiscriminately, but only the one who will listen, be obedient, and repent, so that forgiveness is neither unattainable, nor is forbearance relaxed too far.

St. John Chrysostom: And He does not say, “Accuse him,” nor, “Argue with him,” nor, “Demand redress”—but, “Tell him of his fault.” That is, remind him of his sin; tell him what you have suffered from him. For he is held down by anger or by shame, stupefied as if in a deep slumber. Therefore, it is necessary for you, who are in your right senses, to go to him who is diseased.

St. Jerome: If then your brother has sinned against you, or hurt you in any matter, you have the power—indeed, you must—forgive him, for we are commanded to forgive our debtors their debts. But if a person sins against God, it is no longer for us to decide. But we do the exact opposite of this: where God is wronged we are merciful, but where the offense is against ourselves, we pursue the quarrel.

St. John Chrysostom: We are to tell his fault to the person himself who did it, and not to another, because the person receives it more patiently from him, especially when they are alone together. For when the one who had a right to demand reparation instead shows a concern to heal the wound, this has great power to bring about reconciliation.

St. Augustine of Hippo: Therefore, when anyone offends against us, let us be very careful—not for our own sake, for it is glorious to forget an injury. Forget your own wrong, but do not forget the wound your brother has sustained. Tell him of his fault between you and him alone, seeking his correction and sparing his shame. For it may be that out of shame he will try to defend his fault, and thus you will only harden him when you were trying to do him good.⁴

St. Jerome: Your brother is to be reproved in private, so that if he once loses his sense of shame, he does not continue in sin.

St. Augustine of Hippo: But the Apostle says, “Rebuke those who sin in the presence of everyone, so that the others will be afraid” (1 Timothy 5:20). Therefore, sometimes your brother is to be spoken to between you and him alone, and sometimes he is to be rebuked before all. Pay attention and learn what you must do first. He says, “If your brother sins against you, tell him his fault between you and him alone.” Why? Because he has sinned against you? What does it mean that he has sinned against you? You know that he has sinned, and therefore, since his sin was private, let your rebuke be private too. For if you alone know of his trespass and proceed to rebuke him before all, you are not correcting him but betraying him. Your brother has sinned against you; if you alone know of it, then he has sinned against you only. But if he wronged you in the presence of many, then he has also sinned against those who were witnesses of his fault.

Therefore, those faults that are committed before all are to be rebuked before all; those which are done in private are to be rebuked in private. Discern the times, and the Scriptures are consistent.

But why do you correct your neighbor? Is it because his trespass has hurt you? Far be it from you. If you do it from self-love, you accomplish nothing; if you do it from love for him, you do what is most right. Lastly, in what you say to him, keep in view for whose sake you ought to do it—for your own or for his. For it follows, “If he listens to you, you have won your brother.” Do it, therefore, for his sake, so that you may win him.

And do you confess that by your sin against another person you were lost? For if you were not lost, how has he won you? Let no one, then, make light of it when he sins against his brother.

St. John Chrysostom: In this it is made plain that hostilities are a loss to both sides. For He did not say, “he has gained himself,” but, “you have gained him,” which shows that both of you had suffered loss from your disagreement.

St. Jerome: For in saving another, salvation is also gained for ourselves.

St. John Chrysostom: What you should do if he does not yield is added: “But if he will not listen, take one or two others along with you.” For the more shameless and stubborn he shows himself to be, the more diligent we should be in applying the medicine, and not turn to wrath and hate. Just as a physician, if he sees that the disease does not subside, does not slacken 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 others with you at first, but only when the person will not amend. Even then He does not send a multitude to him, but one or two, citing the law: “that every matter may be established by the testimony of two or three witnesses” (Deuteronomy 19:15). This is so that you may have witnesses that you have done all you could.

St. Jerome: Or it is to be understood this way: If he will not listen to you, take one brother with you. If he still will not listen, take a third—either out of zeal for his correction, so that shame or admonition may move him, or for the purpose of meeting before witnesses.

Glossa Ordinaria: Or, if he affirms that it is not a trespass, they may prove to him that it is.⁵

St. Jerome: If he still will not listen to them, then it must be told to many, so that he may be held in contempt. In this way, he who could not be saved by his own sense of shame may be saved by public disgrace. From this it follows, “If he refuses to listen to them, tell it to the church.”

St. John Chrysostom: That is, to those who are leaders of the church.

Glossa Ordinaria: Or, tell it to the whole church, so that his disgrace may be greater. After all these things follows excommunication, which ought to be inflicted by the mouth of the church—that is, by the priest. When he excommunicates, the whole church works with him, as it follows: “And if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.”⁶

St. Augustine of Hippo: That is, no longer regard him as one of your brethren. Yet even so, we are not to neglect his salvation. For the heathens themselves—that is, the Gentiles and pagans—we do not indeed regard as our brethren, yet we always seek their salvation.⁷

St. John Chrysostom: Yet the Lord does not command that anything of this sort be observed toward those who are outside the church, as He does when reproving a brother. Of those that are without He says, “If anyone slaps you on the right cheek, turn to them the other cheek also” (Matthew 5:39). As Paul says, “What business is it of mine to judge those outside the church?” (1 Corinthians 5:12).

But He bids us to reprove and turn away from our brethren.

St. Jerome: That He says, “as a pagan and a tax collector,” shows that a person who does the deeds of an unbeliever while under the name of a believer is to be more abhorred than those who are openly Gentiles. He calls those people publicans who pursue worldly gain and raise funds by trading, cheating, fraudulent schemes, and perjury.

Origen of Alexandria: Let us consider carefully whether this precept extends to all sin. For what if someone commits any of those sins that are unto death—such as unnatural crimes, adultery, homicide, or effeminacy? It cannot be meant that people like these are to be admonished privately, and that if he listens to you, you should immediately say that you have won him. Should he not rather first be put out of the church, or only after remaining obstinate after being warned before witnesses and by the church?

One person, 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 minor sins. Another, on the other hand, considering the words carefully, will assert that they are not spoken of every sin, for the one who is guilty of those great sins is not a brother, but is only called a brother, with whom, according to the Apostle, we ought not even to eat. But just as those who interpret this as referring to every sin give encouragement to the careless to sin, so, on the other hand, he who teaches that one who has committed minor and non-deadly sins is to be held as a pagan and a tax collector when he has rejected the admonition of the witnesses and the church, seems to introduce too great a severity.

For whether he finally perishes, we are not able to decide. First, because he who has been told of his fault three times and has not listened, may listen the fourth time. Secondly, because sometimes a person does not receive according to his deeds, but beyond his trespass, which is for his good in this world. Lastly, because He did not say only, “Let him be as a pagan,” but “Let him be to you.”

Therefore, whoever is reproved three times for a minor trespass and does not amend, we ought to hold him as a pagan and a tax collector, avoiding him so that he may be brought to shame. But whether he is also regarded by God as a pagan and a tax collector is not for us to decide, but rests in the judgment of God.

St. Jerome: Because He had said, If he will not hear the Church, let him be to you as a heathen and a publican, in response to which the brother who was thus scorned might answer, or think to himself, "If you despise me, I also will despise you; if you condemn me, you will be condemned by my judgment." He therefore gives authority to the Apostles, so that they may be assured that when anyone is condemned in this way, the judgment of man is confirmed by the judgment of God. Truly I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

Origen of Alexandria: He did not say "in the heavens" (in caelis), as when He spoke to Peter, but "in heaven" (in coelo), for they had not yet attained the same perfection as Peter.

St. Hilary of Poitiers: To instill a great and terrible fear that would affect everyone in this life, He declares that the Apostles' judgment will be confirmed. He says this so that whoever they bound on earth—that is, left entangled in the snare of sin—and whoever they loosed—that is, granted the pardon of God's mercy for their salvation—would also be bound and loosed in heaven.

St. John Chrysostom: And it should be noted that He did not say to the leaderⁱ of the Church, "Bind such a man," but rather, "If you bind him, the bonds will be unbreakable," leaving the matter to their discretion.

And see how He has placed the uncorrectable person under the yoke of a twofold consequence: the punishment here on earth—that is, being cast out of the Church, as when He said, Let him be to you as a heathen; and the future punishment, by saying that he will be bound in heaven. Thus, by the weight of these penalties, He lessens the brother's anger against him.

St. Augustine of Hippo: Alternatively, when you begin to treat your brother as a tax collector, you bind him on earth. But be careful that you bind him for a just reason, for an unjust reason breaks righteous bonds. When you have corrected him and reconciled with him, you have loosed him on earth; and when you have loosed him on earth, he will be loosed also in heaven. You grant a great benefit not to yourself, but to him, since he had done the harm not to you, but to himself.

Glossa Ordinaria: But He offers a confirmation not only of judgments of excommunication, but of every petition offered by people who are united in the Church. For He adds, Again I say to you, that if two of you agree on earth concerning anything they ask, it will be done for them by my Father who is in heaven. This applies whether they are admitting a penitent person or casting out a rebellious one, as long as what they ask is not against the unity of the Church.

By saying, who is in heaven, He identifies the Father as being above all, and therefore able to fulfill everything that is asked of Him. Alternatively, the Father is "in the heavens"—that is, with the saints—which is proof enough that whatever worthy thing they ask will be done for them, because they have with them the One of whom they ask.

For this reason, the judgment of those who agree is confirmed: because God dwells in them. For He says, For where two or three are gathered together in my name, there am I in the midst of them.¹

St. John Chrysostom: Alternatively, because He had said, It will be done for them by My Father, He adds, where two or three... to show that He is the Giver along with His Father.

Origen of Alexandria: And He did not say, "I will be," but "I am in the midst of them," because immediately, as soon as they agree, Christ is found among them.

St. Hilary of Poitiers: For He who is peace and love will make His place and home in good and peaceful hearts.

St. Jerome: Alternatively, all His preceding discourse had invited us to unity. Now, to make us embrace peace more eagerly, He offers a reward, promising to be in the midst of two or three.

St. John Chrysostom: Yet He did not merely say, "Where they are gathered together," but added, "in my name," as if to say: If anyone looks to Me as the primary motive for his love toward his neighbor, I will be with him, even though his virtue is shown toward other people.

Why is it, then, that those who agree in this way do not obtain what they ask for? First, because they ask for things that are not beneficial. Second, because they do not contribute what they ought on their part; for this reason He specifies, "If two of you," meaning those who live a life worthy of the gospel. Third, because they pray for vengeance against those who have wronged them. And fourth, because they seek mercy for unrepentant sinners.

Origen of Alexandria: This is also why our prayers are not granted: because we do not agree together in all things on earth, neither in doctrine nor in conduct. For just as in music, if the voices are not in harmony, there is no pleasure for the listener, so in the Church, unless its members are united, God is not pleased with it, nor does He hear their words.

St. Jerome: We may also understand this spiritually: when our spirit, soul, and body are in agreement and do not have conflicting desires within them, they will obtain from the Father everything they ask. For no one can doubt that a request is good when the body desires the same thing as the spirit.²

Origen of Alexandria: Alternatively, when the two Testaments are in agreement on a matter, any prayer concerning that matter is acceptable to God.