Thomas Aquinas Commentary Matthew 18

Above, the Lord showed the glory to come in His transfiguration; here He deals with the route for attaining that glory.

This is divided into two parts: first, He teaches what one must do to attain it; and second, certain men inordinately seeking excellence in glory are rebuked, which begins in chapter 20.

Regarding the first point, He first teaches how to attain it by the common way; and second, He teaches how to attain it by the way of perfection, which begins in chapter 19.

Since one attains glory through humility, He therefore proceeds in three ways:

1. First, He shows the manner of practicing humility.
2. Second, He forbids giving scandal, where it is said, But he that shall scandalize one of these little ones, etc.
3. Third, He teaches that what has caused scandal should be discarded, where it is said, And if your hand, or your foot, scandalize you, cut it off, and cast it from you.

Regarding the first point, a question of the disciples is related; second, Christ’s reply is related. An occasion for the question is taken from the fact that He told Peter to go to the sea and pay the stater which he found in the fish for Himself and for Peter; therefore, He seemed to have preferred him to the others.

And because they were still weak, they consequently felt some jealousy and movement of envy. But notice that when He brought the three alone into the mountain they were not so stirred, as they are here when He prefers just one of them.

Therefore, they were asking, Who, do you think, is the greater in the kingdom of heaven? Although, one does not attain this through greatness, but through the spirit of humility: In humility, let each esteem others better than themselves, etc. (Philippians 2:3). In this request, this is to be imitated: that they should not be desirous of earthly things, but of heavenly things: While we look not at the things which are seen, but at the things which are not seen, etc. (2 Corinthians 4:18).

But what is this? Is not excellence in the kingdom of heaven to be sought? It should be said that to have eminence in the kingdom of heaven is twofold. Either it is sought in such a way that we consider ourselves worthy—and this is pride and contrary to the Apostle saying, In humility, let each esteem others better than themselves, etc. (Philippians 2:3).

But to desire greater grace, so that there will be more glory for us, is not evil, as it is said: Be zealous for the better gifts (1 Corinthians 12:31). Similarly, the Apostles knew that in glory there are diverse mansions, just as one star differs from another in brightness. For that reason, they were seeking eminence, because they believed that one thing is greater than another in glory, in opposition to certain heretics who affirmed the contrary.

Afterwards, Christ’s response is related; and he relates Christ’s action and words. Therefore, he says, And calling to him a little child.

Who this child is, is explained in three ways:

1. Chrysostom explains him to truly be a child, because he was free from passions and would provide an example of humility, as it is said below: Suffer the little children to come to me (Matthew 19:14). And it is said that this was blessed Martial.
2. It is explained otherwise: that Christ, considering Himself to be a child, stood in their midst saying, Unless you are converted, and become as little children, you shall not enter into the kingdom of heaven. As it is written, I am in the midst of you, as he that serveth (Luke 22:27).
3. It is explained in a third way: that by the child, the Holy Spirit is understood, because He is the Spirit of humility: I will put my spirit in the midst of you (Ezekiel 36:27).

Likewise, the Lord’s words should be noted. First, He mentions the necessity of becoming as children; and second, He mentions its efficacy. He says, Amen I say to you, unless you are converted—that is, by becoming free from this vainglory (Turn ye to me, etc. Zechariah 1:3)—and become as this little child—not in age, but in simplicity (Do not become children in sense, but in malice be children, 1 Corinthians 14:20).

The qualities of children are many. They do not desire great things: Not minding high things (Romans 12:16). They are free from concupiscence: Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart (Matthew 5:28). And children do not have this kind of concupiscence. Likewise, they do not hold grudges.

Therefore, Unless you become as this little child—that is, unless you become imitators of the qualities of children—you shall not enter into the kingdom of heaven. For no one except the humble will enter heaven: Glory shall uphold the humble of spirit (Proverbs 29:23).

Or, you shall not enter into the kingdom of heaven means entering into the Gospel teaching, as it was said above: The kingdom of God shall be taken from you and shall be given to a nation yielding the fruits thereof (Matthew 21:43). Entrance into the Gospel teaching is through faith.

Therefore, unless you become—and if you will not have believed—as little children, you shall not enter into the kingdom of heaven (He that believeth not shall be condemned,Mark 16:16). Glory shall uphold the humble of spirit (Proverbs 29:23).

And he that shall receive one such little child, that is, whoever is an imitator of childlike innocence, he is greater, because the more humble he is, the higher he will be, because He that humbleth himself shall be exalted (Luke 18:14).

But there can be a question: for it seems that this is not true, because perfection consists in charity; therefore, where there is greater charity, there is greater perfection.

It should be said that humility necessarily accompanies charity. You can see this if you consider anyone who is humble.

For just as in pride there are two things—an inordinate affection and an inordinate opinion of oneself—so the contrary is true in humility, because it does not care about its own superiority. Similarly, it does not consider itself worthy.

This necessarily leads to charity. Every man desires an excellence that he loves. Therefore, the more humility a man has, the more he loves God; and the more he despises his own excellence, the less he attributes to himself. And so, the more charity a man has, the more humility he has.

And he that shall receive one such little child in my name, receiveth me. Because they are children, they are worthy to that extent, and so they must not be scandalized; therefore, And he that shall scandalize, etc. And first, He shows that they should not be scandalized on account of the punishment; and second, they should not be scandalized on account of Divine Providence. The second part is where it is said, See that you despise not one of these little ones.

First, He says that scandal must not be given to little ones; and second, He says that scandal must not be avoided negligently, where it is said, And if your hand, etc.

And first, He relates the punishment in particular; and second, He relates the punishment in general, where it is said, Woe to the world because of scandals, etc. It should be noted that there is a twofold punishment, namely, the pain of loss and the pain of sense. He mentions both, he that shall receive one such little child, not for his sake but for My sake, receiveth me. He continues, But he that shall scandalize one of these little ones, etc.

If there is this kind of person, it is evident that there are elders. And how can an elder be scandalized? For the perfect are not scandalized. Chrysostom says that to scandalize is the same thing as to inflict an injury, and this can be inflicted upon the perfect and the imperfect. Origen says that some men have become little, others are in the process of becoming little: those who have become little are those who have attained perfection, and these cannot be scandalized; those who are in the process of becoming little, because they are imperfect, can be scandalized, as they are men who have recently converted. Jerome says that even though they are not scandalized, nevertheless, someone can scandalize them, because scandal is active and passive.

The Lord seems to be referring to all the Apostles, but He is especially referring to Judas, as it is said below: All you shall be scandalized, etc. (Matthew 26:31).

And what is this punishment? It would be better for him that a millstone should be hanged about his neck. Again, as Jerome says, the Lord is speaking according to the manner of the inhabitants of Palestine, who did not have mills powered by water, but, instead, had mills powered by horses. Therefore, a millstone (mola asinaria) is so called which a horse or an ass (asinus) can draw. And that he should be drowned in the depth of the sea. And this punishment was inflicted upon those who committed theft: because a millstone of this same type was hung about his neck, and he was cast into the sea; this was also done to blessed Clement, even though he was not a thief, etc.

Therefore, one who scandalizes a little one deserves an eternal punishment. Therefore, it is better to undergo any kind of temporal punishment in the present life than to undergo eternal punishment: It is a fearful thing to fall into the hands of the living God (Hebrews 10:31); It is better for me to fall into your hands without doing it, than to sin in the sight of the Lord (Daniel 13:23).

This passage can be explained mystically in another way, in three interpretations:

1. In one interpretation, the millstone is understood as the blindness of the Gentiles, because the animals that are employed to draw this millstone are blind (in Judges 16 it is written that they pulled out the eyes of Samson and made him grind). Therefore, it would have been better for the Jews never to have seen Christ and to have been cast into the depths of the sea, meaning into the depths of infidelity. As it is said: For it had been better for them not to have known the way of justice than, after they have known it, to turn back (2 Peter 2:21).
2. In another interpretation, the millstone is understood as the active life. It happens that someone passes on to the contemplative life, and when he is there, he makes contemplation a stumbling block because it does not agree with him. Therefore, it is better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea, that is, into the depths of temporal affairs.
3. Augustine expresses himself thus: It would be better—that is, it is fitting, and it is a fitting punishment for him—that a millstone (that is, the desire for worldly things, because he who scandalizes is overly desirous) should be hanged about his neck (that is, in his affections), and that he should be drowned in the depth of the sea (namely, of inordinate desires).

Woe to the world because of scandals. After presenting the punishment in particular, here it is presented in general. And He does three things:

1. First, He foretells the punishment in general.
2. Second, He adds the necessity of the punishment.
3. Third, He removes all excuses, because for those who scandalize, it is better that a millstone be hung about their neck, etc.

Woe to the world because of scandals. By 'the world,' the lovers of the world are understood, because the more someone is attached to the world, the more he suffers scandal. Therefore, the Lord says: In me you may have peace, in the world you shall have distress (John 16:33). Woe to the world and to lovers of the world.

For it is necessary that scandals come. Certain heretics maintained that there was an absolute necessity that sins would occur, and this necessity could be drawn from divine foreknowledge and from the nature of the stars. But this is false, because sin would then be imputed to God, Who is the Author of nature.

Chrysostom says that it is necessary that it so happen, in that the necessity of Divine Providence is a conditional necessity. Therefore, it is necessary that if God foresees this man is going to sin, he will sin, but it does not follow that he will necessarily sin.

Origen says that necessity presupposes the malice of the demons and the weakness of men. Therefore, it is necessary that scandals come, because it is necessary that the devil deceive men, and man give in to him; thus, based on the supposition of the devil’s malice and men’s weakness, this necessity occurs.

Others explain this passage as follows: it is necessary, that is, it is useful because by scandals men are proved: For there must be also heresies: that they also, who are approved may be made manifest among you (1 Corinthians 11:19). Or, according to Haymo, He is speaking about the scandal of the Cross: We preach Christ crucified: unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness (1 Corinthians 1:23).

But it is objected: If it is necessary that scandals come, are those who scandalize therefore free from sin, since it is thus necessary that scandals come? I do not say that this is necessary by an absolute necessity, because He says, woe to that man by whom the scandal comes.

Therefore, although demons instigate scandals, nevertheless, it is counted to them for punishment: Neither yield ye your members as instruments of iniquity unto sin (Romans 6:13). This is particularly said of Judas, who betrayed Him.

You say, woe to that man by whom the scandal comes; therefore, scandal must not be given to little ones. And although it should not be given, nevertheless, they should not be negligent in avoiding scandal. Indeed, a man can avoid scandal by doing something useful in regard to his actions, knowledge, or support.

Therefore, he presents this point under the likeness of the members of the body: And if your hand, or your foot, scandalize you, cut it off, and cast it from you. Nevertheless, you should not conclude that the members of the body should be cut off, but by the members are understood one’s friends and neighbors.

For fellow men are necessary for a man’s work, support, and instruction. The hand is the member that directs the performance of our duties; the foot is the one that supports. Hence: I was an eye to the blind, and a foot to the lame (Job 19:15).

Therefore, if your hand (that is, he who directs your work), or your foot (that is, he who supports you), scandalize you (that is, is an occasion of sin to you), cut it off, and cast it from you. And He gives the reason: It is better for you, etc., because it is better to suffer any temporal evil than to deserve eternal punishment.

Similarly, someone is needed for teaching you; therefore, he is an eye to you. Hence, And if your eye scandalize you, pluck it out. And He gives the reason: It is better for you, etc.

Or the parable can refer to the whole Church, because the eyes are the prelates, the hands are the deacons, and the feet are the laymen. Therefore, it is better that a prelate be deposed, or a deacon cut off, than that the Church be scandalized.

Or the eye stands for contemplation, the hand stands for activity, and the foot stands for advancement. Therefore, if you see that this contemplation, activity, or promotion is an occasion of sin for you, cut it off, and cast it from you.

See that you despise not one of these little ones. Above, He had taught to avoid scandal on account of the punishment; here, however, He teaches to avoid it from the consideration of Divine Providence. Concerning this, He does two things: first, He proposes the consideration; and second, He gives the reason, where it is said, For I say to you, etc.

So I have said that He that shall scandalize one of these little ones, it would be better for him that a millstone should be hanged about his neck, etc. See that you despise not: for littleness quickly fosters contempt. Behold I have made thee a little one among the nations, despicable among men (Jeremiah 49:15).

But it is asked of which little ones He speaks here. It should be said that it is of the little ones who are little in the estimation of men, but are great before God: these are the friends of God; He that despiseth you despiseth me (Luke 10:16).

But, against this, it is objected, that such individuals are not scandalized, nor perish, and, nevertheless, it is stated below in this chapter that the Son of man has come to save that which was lost.

It should be said, and this is how Origen solves this objection, that by little ones are understood the humble, who are perfect; and such men are not scandalized, and, nevertheless, they sometimes perish. Or, although not all will be scandalized, some will be scandalized. According to Jerome, it is understood of the little ones in Christ, as, for instance, of those recently converted to Christ. And then it connects with the preceding part.

Thus it was said that the part that causes scandal is to be cut off, and then the little ones, the weak, and the sinners, although they are not to be scandalized, nevertheless, should not be despised. I say to you, that their angels in heaven always see the face of my Father who is in heaven. Here the reason from Divine Providence is assigned: first, regarding the ministry of the angels; second, regarding Christ’s ministry, where it is said, For the Son of man has come to save that which was lost.

So it was said that you should not despise the little ones, because those for whom God cares are not to be despised. I say to you, that their angels.

Why are they 'theirs'? It is because they have been assigned to be their guardians. As Jerome says, an angel was assigned to every man for his safekeeping: He hath given his angels charge over thee; to keep thee in all thy ways (Psalms 91:11); They are all ministering spirits, sent to minister for them who shall receive the inheritance of salvation (Hebrews 1:14).

These angels have a duty to bring down and announce divine things to us. Similarly, they convey and present our prayers to God: The smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel (Revelation 8:4).

Therefore, if the Lord so bountifully provides for them, because He wants them to be served by angels, they are not to be despised. In Sirach 35 it is said concerning a widow that her tears ascend from her cheek all the way to heaven.

Or, their angels means they are their fellow citizens, because the fellowship of angels and men is one; therefore, they are fellow citizens of the heavenly city. Therefore, their dignity is so great that they always see the face of my Father who is in heaven.

And, in this, four things can be pointed out:

1. First, the continuity of their vision is indicated, because they always see God’s face. Someone might say that they are sometimes sent on works of ministry, for which reason they do not always see God’s face, and so He says always.
2. Second, the sublimity of their vision is indicated. We ourselves see some of the highest things, but in some obscurity and through creatures, as it is stated in Romans 1:20: The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made. But the angels see from a sort of height; therefore, He says, In heaven.
3. Third, their clear vision is indicated: We see now through a glass in a dark manner: but then face to face (1 Corinthians 13:12). It should not be said that God has a bodily face, but the clear vision of Him is called His face. For when someone is seen in a mirror, he is not seen with open vision; but when one looks at his face, then he is openly seen. Thus, God is seen in a mirror when He is seen through creatures; but when He is seen in Himself, and through Himself, then there will be face-to-face vision.
4. Lastly, Chrysostom says that what one might call a superior joy is indicated, because these are perfect men. If the angels are their ministers, their denoted joy is in a certain respect greater than the joy of the angels, for they see that God is assisting them. Therefore, not only is the vision of God a gift, but possession of Him is also a gift: But I follow after, if I may by any means apprehend (Philippians 3:12).

But why does He say, My Father who is in heaven? It is to exclude the error of those who were asserting that their Angels means the demons. Therefore, they were saying that the angels are in heaven, the demons are in a middle region, and for that reason, they are intermediaries and our assistants.

Therefore, to exclude this, He says, They always see the face of my Father who is in heaven. Similarly, another reason for His saying this is to foster our desire, because if they see, we ourselves will also see God’s face, for we ought to hope for this.

But lest it seem a small thing that the angels have been appointed to the guardianship of men, He also proves the above statement through Christ’s ministry.

And first, He proves this; and second, He presents a likeness. Therefore, He says that the little ones should not be despised, because The Son of man has come to save that which was lost. Christ Jesus came into the world to save sinners (1 Timothy 1:15). He shall save his people from their sins (Matthew 1:21).

Here a parable is presented. Firstly, the careful search is described; and secondly, the joy of having found the sheep is described. Therefore, He says, What do you think? It is said this way because The Son of man has come to save that which was lost (Matthew 18:11), for a shepherd seeks lost sheep. If a man has a hundred sheep (Matthew 18:12).

By a hundred, the totality of rational creatures is symbolized. Ninety-nine is taken from the same number which is nine, but only when multiplied, because nine multiplied by ten makes ninety; which number, that is, nine, falls short of ten by one. Therefore, by these sheep He symbolizes all rational creatures: My sheep hear my voice (John 10:27); We are his people and the sheep of his pasture (Psalms 99:3). By the sheep that strayed, the human race is symbolized. And why is it symbolized by the sheep that strayed? It is because by one man all strayed: For you were as sheep going astray (1 Peter 2:25).

The passage is not, “in the desert,” but in the mountains, as is found in the Greek. And this is explained in three ways:

1. It is explained that these ninety-nine symbolize the angels who were left in the mountains, meaning in the heavenly places: I will feed them in the mountains of Israel (Ezekiel 34:13).
2. Or, by the ninety-nine, the just are symbolized, and by the lost sheep, sinners are symbolized; and so He left the ninety-nine in the mountains, meaning in the height of justice: Your justice is as the mountains of God (Psalms 35:7).
3. Or, by the ninety-nine, the proud are symbolized, and by the sheep, the humble are symbolized: therefore, Does he not leave the ninety-nine in the mountains, and go to seek that which has gone astray? (Matthew 18:12). I have gone astray like a sheep that is lost: seek your servant, O Lord (Psalms 118:176).

Afterward, the joy of having found the sheep is discussed, where it is said, And if it happens that he finds it (Matthew 18:13). Here also a threefold reason for this joy can be given.

The first is that the Lord rejoices concerning the good, as it is stated: He will rejoice over you with gladness (Zephaniah 3:17). If, by the ninety-nine, the angels are symbolized, and by the sheep man is symbolized, the reason is apparent: that is, that man was worthy of restoration; Nowhere does he take hold of the angels: but of the seed of Abraham he takes hold (Hebrews 2:16).

If by the ninety-nine we understand the just, the reason is likewise apparent: that is, that a leader loves a soldier more who falls in battle and, afterward, always fights bravely, than one who never fell and always fights half-heartedly. So when a man has sinned, and, afterward, rises again steadfastly, and always conducts himself vigorously, He loves him more. I am glad because you were made sorrowful unto penance (2 Corinthians 7:9); for that reason, the Lord rejoices more concerning him, since he has greater zeal. Nevertheless, this does not apply to all men, because a just man can have so much zeal that God is more with him than with the penitent.

According to the third explanation, the reason is also apparent: that is, that God rejoices concerning him who recognizes his sin, as is evident from the parable of the Pharisee and the publican.

He concludes, therefore, Even so it is not the will of your Father, who is in heaven, that one of these little ones should perish (Matthew 18:14). He says little, and He means much, because His will is that they be saved: Who will have all men to be saved (1 Timothy 2:4). For if He did not want this, He would not send His angels. Is it my will that a sinner should die, says the Lord God (Ezekiel 18:23).

But if your brother sins against you (Matthew 18:15), and so on. Here the discussion concerns forgiving scandal. The procedure for forgiving is described as follows:

1. The secret admonition.
2. The corroboration of the admonition by witnesses, where it is said, And if he will not hear you (Matthew 18:16), and so on.
3. The denunciation, where it is said, And if he will not hear them: tell the church (Matthew 18:17), and so on.

Regarding the first point, He first gives His teaching, and secondly, He gives the reason for the given teaching, where it is said, And if he listens to you, you will gain your brother (Matthew 18:15).

So I have said that the little ones are not to be despised. But what should be done if someone does scandalize them? Here He teaches, But if your brother sins against you, go, and rebuke him between you and him alone (Matthew 18:15).

Notice, firstly, that He says, sins: therefore, He speaks of a sin that has been committed. Thus, one should proceed in one way regarding a sin that has been committed, and another way regarding a sin that is yet to be committed, because a sin that has been committed cannot be uncommitted. Therefore, regarding a sin that is yet to be committed, one should strive that it does not occur: Loose the bands of wickedness, undo the bundles that oppress (Isaiah 58:6). Hence, the procedure that should not be followed regarding a sin that is yet to be committed, should be followed regarding a sin that has been committed.

Likewise, He says, Against you. The Gloss says: “If he will have injured or insulted you.” Therefore, He wishes to say that an offense committed against us, we may forgive; but an offense that is made to God, we are unable to forgive, as the Gloss says on 1 Samuel 2:25: If a man sins against God, who shall pray for him?

Likewise, you should care about injuries made by him who is with you in the same society; concern should be had for other men also, but not as much. What have I to do to judge them that are without? (1 Corinthians 5:12).

Go, and rebuke him between you and him alone (Matthew 18:15). The Lord is leading His disciples to perfect diligence and correction. Above (Matthew 7, compare Matthew 5:23-24), the Lord had said that one might leave his gift before the altar; here, however, He goes further, because not only the one who injures, but the one who is injured should do this: therefore, If your brother sins against you, go, and so on; With them that hated peace I was peaceable (Psalms 119:7).

Should you forgive first? No; but first you should go and rebuke him. Therefore, He does not command us to forgive just anyone, but the repentant. Likewise, He says, Rebuke, not ‘scold’ or ‘exasperate’; and show the offense briefly. If he acknowledges his offense, you should forgive him; therefore, it is said, Instruct such a one in the spirit of meekness (Galatians 6:1).

But does a man sin who omits this correction? Augustine says: “If you do not correct, you become worse by keeping silence than he became by sinning.”

But although this is true, because all are bound to correct, someone might say that it is only fitting for prelates who are bound by their office, but it is fitting for others out of charity. Sometimes, the Lord permits the good to be punished with the wicked. Why? It is because they did not correct the wicked.

Nevertheless, Augustine says that sometimes we should refrain from correcting, “if you fear that they will not be amended by this correction, but will be made worse.” Likewise, if you fear to correct lest it lead to a persecution of the Church, you do not sin if you do not correct.

If, however, you abstain from correcting for fear that you might be harmed in temporal goods, that trouble might come upon you, or some such thing, you sin: Rebuke a wise man, and he will love you (Proverbs 9:8).

Rebuke him between you and him alone (Matthew 18:15). And why is this? It is because correction proceeds from charity; now charity is the love of God and neighbor. If you love your neighbor, you should love his salvation.

But in this one should pay attention to two things: that is, his conscience and good reputation. If you wish, therefore, to save him, you should preserve his reputation. Now you will do this by rebuking him between yourself and him: if you rebuke him before all, you take away his reputation, but his conscience should come before his reputation.

For it frequently happens that when a man sees that his sin has been made public, he becomes so unrestrained that he exposes himself to every sin: On every high hill, and under every green tree you prostituted yourself; There is a shame that brings sin .

But, on the contrary, it is objected that it is stated in 1 Timothy 5:20: Him that sins reprove before all, that the rest also may have fear. And this is true if he sins publicly. For if someone sins publicly, then he must be publicly rebuked; and if someone sins in secret, then he should be rebuked secretly. This is evident, because Augustine says that if you alone know that a man has sinned, Rebuke him between you and him alone (Matthew 18:15).

If he listens to you, you will gain your brother (Matthew 18:15). Why does He say this? It is on account of three things:

1. So that you may know for what purpose you should rebuke: because if you rebuke on account of yourself, you do nothing, for where one fails to seek his amendment, there is no meritorious correction; but if it is done on account of God, then it is worthy of merit.
2. This is said so that you may know what you should intend: that is, to instill the correction and teaching into your brother’s mind.
3. Someone might say that to lose one’s own brother would not be just. But if this were so, He would not have said, You have gained your brother (Matthew 18:15).

Likewise, you have gained him, because he is your fellow member: and just as one limb suffers with another limb, so also you suffer with your brother. Likewise, He says, gained, because you gain your own salvation: He that judges his brother, detracts the law and judges the law (James 4:11); He who causes a sinner to be converted from the error of his way shall save his soul from death and shall cover a multitude of sins (James 5:20).

And if he will not hear you, take with you one or two more (Matthew 18:16). Here He calls for witnesses, Take with you one or two more. In the mouth of two or three witnesses every word shall stand (Deuteronomy 19:15).

But here there is a question: Why does one not immediately call for witnesses? It should be said that his conscience should be cleansed in this way, because his reputation is not injured. Therefore, if the correction can be made in the first way and by itself, well indeed; if not, then call for witnesses.

And Jerome says that one should call one first, and afterward two. And why is this? It is so that they may be witnesses of the correction that was made, and then if he proceeds further with his sin, you cannot be blamed.

Jerome says that the calling of witnesses serves another purpose: that is, it convicts a sinner of his sin. For some men are so obstinate that they do not recognize their sins, and so you should call for witnesses, in order to convince him of the wrongfulness of his deed. Or perhaps he will repeat the injury. Or, according to Augustine, witnesses are called to prove him guilty.

But against this seems to be what Augustine says: that is, that before one presents the guilty party to two witnesses, one should first present him to a ruler, and this is the same as to present him to the Church. Therefore, he seems to overthrow the order.

I say that he can be presented to a prelate, either by judicial process, or as a private person. Augustine means, therefore, that he should be presented to a ruler first as a private person, so that as a private person he may help make the correction; therefore, He says, If he will not hear them: tell the church (Matthew 18:17).

Here the denunciation is described. It involves three steps:

1. One denounces.
2. The sentence is related, as when it is said, And if he will not hear the church (Matthew 18:17).
3. The efficacy of the sentence is related, as when it is said, Amen I say to you (Matthew 18:18).

He says, If he will not hear them: tell the church (Matthew 18:17), meaning to the whole community, so that he may be put to shame; so that he, who was unwilling to be corrected without being made ashamed, may be corrected by being made ashamed. For there is a shame that brings sin, and there is a shame that brings glory and grace .

Or, Tell the church (Matthew 18:17), that is to say, the judges, so that he may be rebuked: If a man has a stubborn and unruly son, who will not hear the commandments of his father or mother, and being corrected, disregards obedience: they shall take him and bring him to the elders of the city, and to the gate of judgment (Deuteronomy 21:18–19).

Then the punishment is added, If he will not hear the church, let him be to you as the heathen and publican (Matthew 18:17). Heathens are Gentiles and unbelievers; publicans are those who receive tribute, and who are public sinners.

Therefore, as though separated, they may be excommunicated by the sentence of the Church, because they would not listen to the Church. Therefore, for contumacy alone a man may be excommunicated.

Amen I say to you (Matthew 18:18). Here the effectiveness of this sentence is described. Because someone could say: What do I care if it is told to the Church, and I am excommunicated? For that reason, He shows this effectiveness when He says, Amen I say to you, whatsoever you bind upon earth, shall be bound also in heaven: and whatsoever you loose upon earth, shall be loosed also in heaven (Matthew 18:18).

Above, these things were said to Peter; here, however, it is said to the whole Church. And the Church is said to bind either because it does not loose, or because it excommunicates. Origen says that in this passage He says, In heaven (in coelo); however, when He spoke to Peter, He said, In the heavens (in coelis), to indicate that Peter has universal power. Here, however, He says, In heaven, because universal power does not belong to them, but they have power only in some particular place, because He gave universal power to Peter.

Again I say to you (Matthew 18:19). Here He presents the effectiveness of prayer. He does this first, and secondly, He gives the reason, where it is said, For where there are two (Matthew 18:20). And so He says, Again I say to you (Matthew 18:19).

But against this you could object that we ask for many things which we do not obtain. This happens for several reasons:

1. On account of the unworthiness of those asking; therefore, He says, Two of you (Matthew 18:19), that is, you who live according to the Gospel. You ask and receive not: because you ask amiss (James 4:3).
2. It is because they do not agree, because they do not have the bond of peace: for it is impossible for the prayers of many not to be heard, if out of many prayers one prayer is made, as it were: That for this gift obtained for us, by the means of the prayers of many persons, thanks may be given by many in our behalf (2 Corinthians 1:11).
3. It is because they ask for some things which are not beneficial for their salvation: for a petition should be for a useful thing; You know not what you ask (Matthew 20:22).

It shall be done for them by my Father who is in heaven (Matthew 18:19), meaning in the highest places; in heaven, meaning in us.

For where there are two or three gathered together in my name, there am I in the midst of them (Matthew 18:20). He is in the congregation of the Saints, not of the worldly. In the council of the just, and in the congregation, great are the works of the Lord (Psalms 110:1–2).

Therefore, where there are two or three. Charity is not in one, but in many; therefore: He that abides in charity abides in God, and God in him (1 John 4:16). For that reason, I am in the midst of them.

Then Peter came to him and said: Lord, how often shall my brother sin against me, and I forgive him? (Matthew 18:21). Above, He taught by what procedure sin should be forgiven, that is, after correction and amendment. Here He discusses the number of times one should forgive. The discussion unfolds in three parts:

1. Peter’s question is presented.
2. Christ’s answer is presented.
3. A parable is employed.

The second part is where it is said, Jesus says to him (Matthew 18:22); and the third part is where it is said, The kingdom of heaven is likened to (Matthew 18:23). He says, therefore, Then came.

Then, that is, when Peter had heard these words, if your brother sins against you (Matthew 18:15); Peter then began to wonder whether he should forgive once or many times, and he said: How often shall my brother sin against me, and I forgive him? Should I not forgive him up to seven times? It is as though he were to say: Up to seven times belongs to weakness, but more belongs to malice. For that reason, he asks if he should forgive up to seven times.

Likewise, he knew what is said in 2 Kings 5: that is, that Elisha commanded Naaman to wash himself seven times in the Jordan; for that reason, he thought that he should forgive seven times.

Jesus says to him: I say not to you, up to seven times; but up to seventy times seven times (Matthew 18:22). This seven times that He says can be taken in one way as by addition, so that the sense is not seven times, but seven times and seventy times.

Or it can be taken as by multiplication, so that the sense is seven times seventy: and Jerome explains this passage in that way. According to the first explanation, which is Augustine’s, it is given to be understood that we should pardon all, because Christ pardoned all sins.

Bearing with one another and forgiving one another, if any have a complaint against another. Even as the Lord has forgiven you, so do you also (Colossians 3:13). Or it can be said that the finite number stands for an infinite number, as in the Psalms: The word which he commanded to a thousand generations (Psalms 104:8).

According to Jerome, the explanation is the same; nevertheless, the meaning of the number is added. For by seven, perfection is symbolized, and by a hundred, which is ten multiplied by ten, the Decalogue is symbolized. The first number that passes ten is eleven.

And because by seven a totality is symbolized, for that reason, the totality of sins is symbolized. It is as though He were to say: Whatever sins your brother commits against you, forgive him. Therefore, according to Jerome, it seems that He wishes to say that a man can forgive more than he can offend.

Here a parable is related, and He does three things:

1. The divine mercy is suggested.
2. Ingratitude is mentioned, where it is said, But when that servant was gone out, etc.
3. The punishment of ingratitude is mentioned, where it is said, Now his fellow servants seeing, etc.

Regarding the first of these (divine mercy), four aspects are detailed:

1. The assessment of the debts is related.
2. The size of each debt is related, where it is said, And when he had begun to take the account, one was brought to him, that owed him ten thousand talents.
3. The exactor’s justice is mentioned, where it is said, And as he had not with which to pay it, etc.
4. The remission of the debt is related, where it is said, And the lord of that servant being moved with pity, etc.

He says, therefore: Because you should always be ready to forgive, for this reason, you should understand this parable.

The kingdom of heaven is the law of the kingdom; the Word of God Himself is justice and truth: Who is made unto us wisdom and justice and sanctification and redemption (1 Corinthians 1:30).

Therefore, this Word was compared to a king when the Word was made flesh. Or, by the kingdom, the Church at the present time is designated, as was said above: They shall gather out of his kingdom all scandals (Matthew 13:41).

And it is suitably called a kingdom if we consider all the things that are in a kingdom. In a kingdom there is a king, servants, and similar things.

A king. This king is God, and may be understood to be either the Father, or the Son, or the Holy Spirit.

Who would take an account of his servants. By the servants of the Lord are understood the prelates of the Church, to whom the care of souls was committed: The faithful and wise steward, whom his lord sets over his family (Luke 12:42).

Therefore, what else does taking an account of things committed indicate, except that they are obliged to render an account? They watch as being to render an account of your souls (Hebrews 13:17).

Also, since to everyone his own soul is committed, anyone whoever can be called a servant; thus, Hast thou considered my servant, Job, etc. (Job 1:8).

Hence, every person is appointed to render an account of all the things committed to him, for it is necessary to render an account even for the least idle word, as was said above.

And when he had begun to take the account. The end of this account will be on Judgment Day; the beginning is when He brings tribulation upon us. Wherefore let them also that suffer according to the will of God commend their souls in good deeds to the faithful Creator (1 Peter 4:19). Begin ye at my sanctuary (Ezekiel 9:6).

Likewise, the careful examination of merits is mentioned. Let us search our ways (Lamentations 3:40), by which is understood the examination of consciences. In this examination, a servant was brought to the king who owed ten thousand talents.

If we apply these talents to the prelates, we take the talents to be the sins of their subjects, because as many times as one of their subjects sins through their negligence, they are made debtors of talents. Hence, it is said: Thy life shall be for his life (1 Kings 20:39).

Or, it can be said that a thousand is a perfect number because it is cubic. Likewise, by ten the Decalogue is understood. Similarly, by the talents, the gravity of sin is understood: And behold a talent of lead was carried (Zechariah 5:7).

Hence, by the talents is signified a man having a multitude of very great crimes. Thus, when God wishes to take an account and to examine a man’s conscience, He finds a mass of crimes: I have sinned above the sand of the sea.

Now, since this is an assessment of debts, three things are sought:

1. The reason for the assessment, or the reason for the punishment, is sought.
2. The punishment is described.
3. The result of the punishment is described.

A man is punished when he does not have of himself the means to repay the debt. Hence, He says, And as he had not wherewith to pay it, because all that he has does not suffice. Hence: What shall I offer to the Lord that is worthy? etc. (Micah 6:6).

For that reason, And as he had not wherewith to pay it, his lord commanded that he should be sold, etc., because the Lord takes an account with man, and man does not have the means to pay and atone God’s justice—or, more precisely, his punishment—He commands that he should be sold.

When he is sold, the price of his sins is his punishment, for a price is that which someone accepts for a thing. And so a man is sold when his punishment is inflicted: You are sold for your iniquities (Isaiah 50:1).

And his wife and children. From his wife, a man begets children. Now the children are his deeds, and the wife is concupiscence, or the root of sin.

And all that he had, which are God’s gifts. I gave her corn, and wine, and oil, and multiplied her silver, and gold, etc. (Hosea 2:8).

Therefore, he is punished for his wife, and children, and the gifts given to him. But to God the wicked and his wickedness are hateful alike . May his children be fatherless, and his wife a widow (Psalms 108:9).

But that servant falling down, besought him, saying. Here the Lord’s mercy is related. And firstly, the stirring up of His mercy, for what greatly stirs up mercy is prayer. Hence, when a man senses that he is in danger, he should turn to prayer: My son, hast thou sinned? do so no more: but for thy former sins also pray that they may be forgiven thee .

Now, this man's humility is commended, likewise his discretion, and moreover, his justice.

• His humility is commended, because it is said, falling down. The Lord hath had regard to the prayer of the humble (Psalms 101:18). Hence, he besought him. Origen writes that the words actually used here are, “He prayed to him.”
• His discretion is mentioned, because he did not ask that the whole debt be forgiven him, but instead merely asked for time; hence, he says: Have patience with me—that is, give me time so that I can pay back the debt. He was asking in this manner: Suffer me, therefore, that I may lament my sorrow a little (Job 10:20).
• Moreover, his justice is mentioned: And I will pay thee. Then shall they lay calves upon thy altar (Psalms 50:21).

Similarly, the pity of the forgiving master is related: And the lord of that servant being moved with pity, let him go and forgave him the debt. Hence, the sorrow of the one repenting does not cause the remission, but the Lord’s mercy; hence: It is not of him that runneth, but of God that sheweth mercy (Romans 9:16). The lord being moved with pity, etc. Observe that the Lord gives more things than man dares to ask, so that in that Collect it is said: “Who does exceed both the merits and the desires of Your suppliants.” Hence, He let him go, meaning He freed him, and forgave him the debt of sin. For contrition can be so great that the Lord forgives one’s whole debt.

The servant’s ingratitude follows, But when that servant was gone out, etc., and five things are related which aggravate his ingratitude:

1. It is aggravated by the time. If it had happened after nine or ten years, it would not be surprising; but because he offends on the same day, he becomes ungrateful. He is like the sinner who, when his sins are forgiven, returns to his sins on the same day. Hence, it is said, Was gone out. For he beheld himself and went his way and presently forgot what manner of man he was (James 1:24).
2. His ingratitude is aggravated by his pretense. In his master’s opinion he was humble, but when he was gone out he immediately showed what kind of a man he was. I will go forth, and be a lying spirit, in the mouth of all his prophets (1 Kings 22:22).
3. Again, his ingratitude is aggravated by his relationship to the one he offended, for He found one of his fellow-servants. Man to man reserveth anger, and doth he seek remedy of God? .
4. Moreover, his ingratitude is aggravated by the smallness of the debt, because He owed him an hundred pence. Hence, there was a difference in the number, because he himself owed ten thousand; and there was a difference in the amount, for that man owed pence, but he himself owed talents. Hence, the sins which are committed against God are greater both in number and gravity than sins committed against a man, which are slight because they are committed out of weakness. Thus, the gravity is different, as between talents and pence, for it is more serious to strike a king than to strike a servant.
5. Similarly, his cruelty in exacting the debt indicates his ingratitude. For he was laying hold of him, because he was dragging him into litigation, bothering him, and he throttled him, not allowing him to breathe. And so his ingratitude is aggravated by his cruelty, in that he was unwilling to forgive.

Hence, two things are further related:

1. The supplication of the debtor.
2. The cruelty of the former servant, where it is said, And he would not, etc.

It ought to be observed that all things the former servant did to his master, this man did to him; hence, falling down, he besought him. Above it is said, “He prayed to him,” and here it is said, He besought him, because above, the first servant was rendering honor that is due to God; here, however, the second servant is dealing with honor that is due to a man. For that reason, He says, He besought him. But nothing sufficed for him; hence, it is said, And he would not. The bowels of the wicked are cruel (Proverbs 12:10). And he cast him into prison, meaning into affliction, till he paid the debt, meaning so that he would pay the debt. The jealousy and rage of a man will not spare in the day of revenge (Proverbs 6:34).

Now his fellow servants seeing. Here four things are mentioned:

1. His fellow servants’ disapproval of this sin is related.
2. The reproof of this sin on the part of God is related, where it is said, Then his lord called him.
3. The punishment is related, where it is said, And his lord being angry, delivered him to the torturers.
4. The parable is applied, where it is said, So also shall my heavenly Father do to you, etc.

He says, therefore, Now his fellow servants seeing, etc. For we see that if one member suffers, the others suffer also; hence, seeing the man afflicted, they naturally suffer with him. I beheld the transgressors, and pined away (Psalms 118:158). Hence, they were grieved. Rejoice with them that rejoice: weep with them that weep (Romans 12:15). And they came, and told their lord, meaning that they implored divine justice. The Lord hath heard the desire of the poor: thy ear hath heard the preparation of their heart (Psalms 9:17).

Afterwards the reproof is related, Then his lord called him, etc. The Lord calls at the time of death: Thou shalt call me, and I will answer thee (Job 14:15).

In this reproof, three things occur:

1. He upbraids his malice.
2. He rebukes him regarding the favor done to him.
3. He calls to mind what he should have done.

He says, therefore, Thou wicked servant. Previously, when the servant owed him, the lord did not reproach him; but now, when the servant ought not to have done what he did, the lord said, Thou wicked servant. For a man to sin is human, but to persist in sin is diabolical. I forgave thee all the debt. Here the lord upbraids him concerning the good deed he had received, which he himself failed to extend to his fellow servant: Shouldst not thou then have had compassion also on thy fellow servant? It is as if to say: You received great things, and you did not want to bestow little things.

And his lord being angry, etc. And here two aspects of the punishment are treated:

1. The punishment by which one is separated from God. When the lord commanded him to be sold, He did not say that he was angry, because warnings are not from Divine justice but from Divine mercy; however, a reproach is from God’s anger. As the roaring of a lion, so also is the anger of a king (Proverbs 19:12).
2. The punishment by which one is made subject to the demons; hence, delivered him to the torturers. He will render to him according to his judgment .

Likewise, the perpetuity of the punishment is mentioned: Until he paid all the debt; and this will be forever. For if the punishment is not to cease until satisfaction for the debt is made, and no one can make satisfaction without grace, then he who dies without charity will not be able to make satisfaction.

So also shall my heavenly Father do to you. Here He applies the parable. His Father is God, as it is said above: Our Father who art in heaven (Matthew 6:9). Shall do to you, that is, He will not forgive your sins, if you forgive not everyone his brother from your hearts.

Here He seems to suggest that forgiven sins may return, as Origen maintains, because forgiven sins do return to some people, for example, in the case of apostasy. But this does not seem to be true, because the remission of sins has its efficacy from the sacraments. For that reason, both manifest and hidden sins are forgiven; however, they are said to return through ingratitude.