Church Fathers Commentary Matthew 18:18-20

"Verily I say unto you, what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven. 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 who is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." — Matthew 18:18-20 (ASV)

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.

1. ap. Anselm
2. see Origen in loc.