Thomas Aquinas Commentary Matthew 18:12-22

"How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray? And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray. Even so it is not the will of your Father who is in heaven, that one of these little ones should perish. And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. But if he hear [thee] not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican. 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. Then came Peter and said to him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven." — Matthew 18:12-22 (ASV)

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.