Opening
Matthew 18:15.
Matt. XVIII. 15.
If your brother commits a wrong against you, go and point out his fault to him privately, just between the two of you. If he listens to you, you have won your brother back.
If your brother shall trespass against you, go and tell him his fault between you and him alone. If he shall hear you, you have gained your brother.
Since Jesus had spoken harsh words against those who cause offense and had stirred up fear in every direction, He needed to prevent the offended person from becoming careless on the other side. If the offended person assumed that all responsibility lay with others, they might fall into a different vice—becoming soft on themselves, expecting to be pleased in everything, and falling into the danger of pride. Do you see how He also restrains them and commands that the fault be addressed between the two people alone? He does this so that the testimony of many people would not make the accusation heavier and cause the other person to become defensive and remain uncorrectable.
For, since He had used vehement language against them that cause offense, and on every hand had moved them to fear; in order that the offended might not in this way on the other hand become supine, neither supposing all to be cast upon others, should be led on to another vice, soften in themselves, and desiring to be humored in everything, and run upon the shoal of pride; do you see how He again checks them also, and commands the telling of the faults to be between the two alone, lest by the testimony of the many he should render his accusation heavier, and the other, become excited to opposition, should continue incorrigible.
Therefore He says, "Between you and him alone," and, "If he shall hear you, you have gained your brother." What does "If he shall hear you" mean? If he condemns himself, if he is persuaded that he has done wrong.
Wherefore He says, Between you and him alone, and, If he shall hear you, you have gained your brother. What is, If he shall hear you? If he shall condemn himself, if he shall be persuaded that he has done wrong.
You have gained your brother. He did not say, "You have sufficient revenge," but rather "You have gained your brother," to show that enmity causes a shared loss. He did not say, "He has gained himself only," but "You too have gained him," showing that both parties were losers before this reconciliation—one losing his brother, the other losing his own salvation.
You have gained your brother. He did not say, You have a sufficient revenge, but, You have gained your brother, to show that there is a common loss from the enmity. For He said not, He has gained himself only, but, thou too hast gained him, whereby He showed that both the one and the other were losers before this, the one of his brother, the other of his own salvation.
This is what he also taught when he sat on the mountain. At one time he brings the person who caused pain to the one who was hurt, saying, "Be reconciled to your brother; if you remember that your brother has something against you, go and be reconciled," and so on. At another time he commands the person who was wronged to forgive his neighbor. For he taught people to pray, "Forgive us our debts, as we also forgive our debtors."
This, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, Be reconciled to your brother, rememberest that thy brother hath aught against thee, go away, be reconciled," etc.–R.] }}–>and at another commanding him that had been wronged to forgive his neighbor. For He taught men to say, Forgive us our debts, like as we forgive our debtors. Matthew 6:12
But here He is devising another approach. For now He does not call upon the one who gave the pain, but brings the one who was pained to this person. Because the one who has done the wrong would not easily come to make an excuse, out of shame and confusion of face, He draws the other to him, and not merely so, but in such a way as also to correct what has been done. And He does not say, Accuse, nor Charge him, nor Demand satisfaction and an account, but, Tell him of his fault, He says. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and you, who are in health, must go to him who is ill, and make the tribunal private, and the remedy such as may be readily received. For to say, Tell him of his fault, is nothing else than Remind him of his error, tell him what you have suffered at his hand, which very thing, if it is done as it ought, is the part of one making an excuse for him and drawing him over earnestly to a reconciliation.
But here He is devising another mode. For not him that gave the pain, does He now call upon, but him that was pained He brings to this one. For because this who has done the wrong would not easily come to make excuse, out of shame, and confusion of face, He draws that other to him, and not merely so, but in such way as also to correct what has been done. And He says not, Accuse, nor Charge him, nor Demand satisfaction, and an account, but, Tell him of his fault, says He. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and thou, who art in health, must go your way to him that is ill, and make the tribunal private, and the remedy such as may be readily received. For to say, Tell him of his fault, is nothing else than Remind him of his error, tell him what you have suffered at his hand, which very thing, if it be done as it ought, is the part of one making excuse for him, and drawing him over earnestly to a reconciliation.
What then, if he should disobey and be determined to remain stubborn? Take with you one or two others, so that every matter may be established by the testimony of two witnesses. For the more shameless and bold he becomes, the more we ought to work actively for his healing—not in anger and indignation. For a physician likewise, when he sees the disease is stubborn, does not give up or lose patience, but then makes even greater preparation; which He commands us to do in this case as well.
What then, if he should disobey, and be disposed to abide in hardness? Take with yourself yet one or two, that in the mouth of two witnesses every word may be established. For the more he is shameless, and bold, the more ought we to be active for his cure, not in anger and indignation. For the physician in like manner, when he sees the malady obstinate, does not give up nor grow impatient, but then makes the more preparation; which He commands us to do in this case too.
For since you seemed too weak by yourself, make yourself more powerful through this addition. Surely the two are sufficient to convict the one who has sinned. Do you see how He seeks not only the good of the one who has been wronged, but also of the one who has caused the wrong? For the person who is injured is the one taken captive by his passion; he is the one who is diseased, weak, and infirm. This is why He often sends the other person to this one, sometimes alone and sometimes with others. But if he persists in it, then even with the church. For He says, "Tell it to the church." For if He were seeking only this person's advantage, He would not have commanded forgiving seventy times seven someone who repents. He would not have so often appointed so many people to correct his passion. Instead, if the person had remained incorrigible after the first conversation, He would have let him be. But now, once, twice, and three times, He commands us to attempt his cure—now alone, now with two, now with more.
For since you appeared to be too weak alone, make yourself more powerful by this addition. For surely the two are sufficient to convict him that has sinned. Do you see how He seeks not the good of him that has been pained only, but of him also that has given the pain. For the person injured is this one who is taken captive by his passion, he it is that is diseased, and weak, and infirm. Wherefore He often sends the other to this one, now alone, and now with others; but if he continue in it, even with the church. For, Tell it, says He, to the Church. Matthew 18:17 For if He were seeking this one's advantage only, He would not have commanded to pardon, seventy times seven, one repenting. He would not so often have set so many over him to correct his passion; but if he had remained incorrigible after the first conference would have let him be; but now once, and twice, and thrice, He commands to attempt his cure, and now alone and now with two, now with more.
Therefore, when it comes to those who are outside the church, He says no such thing. Instead, He says, "If anyone strikes you on your right cheek, turn to him the other also" (Matthew 5:39). But here He does not speak in the same way. For what does Paul mean when he says, "What business is it of mine to judge those who are outside?" (1 Corinthians 5:12)? But concerning the brothers, he commands both to point out their faults and to avoid them, and to cut them off if they are not obedient, so that they may be ashamed. Christ Himself does the same thing here, making these laws about the brothers. And He appoints three people over the offender as teachers and judges, to teach him about the things he did while in his state of anger. For even though he himself said and did all those unreasonable things, he will still need others to teach him about this, just like a drunk person. For anger and sin are more maddening than any drunkenness and throw the soul into greater confusion.
Wherefore, with respect to them that are without He says no such thing, but, If any one smite you, He says, on your right cheek, turn to him the other also, Matthew 5:39 but here not in such wise. For what Paul means, saying, What have I to do to judge them also that are without? 1 Corinthians 5:12 but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also does here, making these laws about the brethren; and He sets three over him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that has said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For anger and sin is a more frantic thing than any drunkenness, and puts the soul in greater distraction.
Who, for instance, was wiser than David? Yet despite this, when he had sinned he did not recognize it, because his lust held all his reasoning powers in subjection and filled his soul like smoke. Therefore he needed a lantern from the prophet, and words to call to his mind what he had done. This is why here also He brings these people to the one who has sinned, to reason with him about what he had done.
Who, for instance, was wiser than David? Yet for all that, when he had sinned he perceived it not, his lust keeping in subjection all his reasoning powers, and like some smoke filling his soul. Therefore he stood in need of a lantern from the prophet, and of words calling to his mind what he had done. Wherefore here also He brings these to him that has sinned, to reason with him about the things he had done.
But why does He command this particular person to tell him of his fault, and not someone else? Because the one who has sinned will listen more calmly to this man—the one who has been wronged, who has been hurt, who has been mistreated. A person does not respond the same way to being told of his fault by someone else as he does when hearing it from the insulted person himself, especially when that person confronts him alone. For when the very one who could demand justice against him instead shows concern for his salvation, this will be more powerful than anything else in the world to bring him to shame.
2. But for what reason does He command this one to tell him of his fault, and not another? Because this man he would endure more quietly, this, who has been wronged, who has been pained, who has been despitefully used. For one does not bear in the same way being told by another of one's fault concerning him that has been insulted, as by the insulted person himself, especially when this person is alone convicting him. For when he who should demand justice against him, even this one appears to be caring for his salvation, this will have more power than anything in the world to shame him.
Do you see how this is done not for the sake of just punishment, but for correction? Therefore He does not immediately command him to take the two with him, but only when he himself has failed. And not even then does He send a crowd against him, but adds no more than two, or even one. But when he has despised these as well, then and only then does He bring him out to the church.
Do you see how this is done not for the sake of just punishment, but of amendment? Therefore He does not at once command to take with him the two, but when himself has failed; and not even then does He send forth a multitude against him; but makes the addition no further than two, or even one; but when he has contemned these too, then and not till then He brings him out to the church.
He shows so much eagerness that we not expose our neighbor's sins. And indeed He could have commanded this from the very beginning, but to prevent that, He did not command it. Instead, after a first and second warning, He appoints this.
So much earnestness does He show, that our neighbor's sins be not exposed by us. And indeed He might have commanded this from the first, but that this might not be, He did not command it, but after a first and second admonition He appoints this.
He shows so much concern that we should not expose our neighbor's sins. He could have commanded this from the beginning, but to prevent that, He did not give this command. Instead, after a first and second warning, He establishes this rule.
But what does "In the mouth of two or three witnesses every word shall be established" mean? You have sufficient testimony. His meaning is that you have done everything required of you, that you have not left undone any of the things you were supposed to do.
But what is, In the mouth of two or three witnesses every word shall be established? You have a sufficient testimony. His meaning is, that you have done all your part, that you have left undone none of the things which it pertained to you to do.
But if he refuses to listen to them also, tell it to the church—that is, to its leaders. But if he refuses to listen to the church, let him be to you as a pagan and a tax collector. For after this, such a person is beyond cure.
But if he shall neglect to hear them also, tell it to the church, that is, to the rulers of it; but if he neglect to hear the church, let him be to you as an heathen man and a publican. For after this such a one is incurably diseased.
But notice, I ask you, how everywhere He uses the publican as an example of the greatest wickedness. For earlier too He says, "Do not even the publicans do the same?" And further on again, "Even the publicans and the harlots shall go before you into the Kingdom of Heaven"—that is, those who are utterly reprobated and condemned. Let those listen who are rushing after unjust gains, who are piling up usuries upon usuries.
But mark thou, I pray you, how everywhere He puts the publican for an example of the greatest wickedness. For above too He says, Do not even the publicans the same? Matthew 5:46 And further on again, Even the publicans and the harlots shall go before you into the Kingdom of Heaven, Matthew 21:31 that is, they who are utterly reprobated and condemned. Let them hearken, who are rushing upon unjust gains, who are counting up usuries upon usuries.
But why did He place him with these people? To comfort the person who was wronged, and to alarm the offender. Is this the only punishment? No, but listen to what follows. "Whatever you bind on earth shall be bound in Heaven." And He did not say to the church ruler, "Bind such a man," but rather "If you bind," entrusting the whole matter to the person himself who has been wronged, and the bonds remain unbreakable. Therefore he will suffer the worst evils; but the one who has brought him to account is not to blame—rather, the one who has refused to be persuaded.
But why did He set him with these? To soothe the person wronged, and to alarm him. Is this only then the punishment? Nay, but hear also what follows. Whatsoever you shall bind on earth shall be bound in Heaven. And He did not say to the ruler of the church, Bind such a man, but, If you bind, committing the whole matter to the person himself, who is aggrieved, and the bonds abide indissoluble. Therefore he will suffer the utmost ills; but not he who has brought him to account is to blame, but he who has not been willing to be persuaded.
Do you see how He has bound him down with a double restraint, both by the punishment here and by the punishment hereafter? But He has made these threats so that these situations may not actually occur, but rather that by fearing both being cast out of the church and the danger from the bond and being bound in Heaven, he may become more gentle. And knowing these things, if not at the beginning, at least through the many stages of appeal he will set aside his anger. Therefore, I tell you, He has established over him a first, a second, and a third court, so that even if he refuses to listen to the first, he may submit to the second; and even if he rejects that one, he may fear the third; and even if he disregards this, he may be alarmed by the punishment to come and by the sentence and judgment that will proceed from God.
Do you see how He has bound him down with twofold constraint, both by the vengeance here, and by the punishment hereafter? But these things has He threatened, that these circumstances may not arise, but that fearing, at once the being cast out of the church, and the danger from the bond, and the being bound in Heaven, he may become more gentle. And knowing these things, if not at the beginning, at any rate in the multitude of the tribunals he will put off his anger. Wherefore, I tell you, He has set over him a first, and a second, and a third court, so that though he should neglect to hear the first, he may yield to the second; and even if he should reject that, he may fear the third; and though he should make no account of this, he may be dismayed at the vengeance to come, and at the sentence and judgment to proceed from God.
And again I say to you, that if two of you agree on earth about anything they ask, it will be done for them by my Father who is in Heaven. For where two or three are gathered together in my name, there I am in the midst of them. Matthew 18:19-20
And again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them. Matthew 18:19-20
Do you see how by another motive He also puts down our enmities, takes away our petty quarrels, and draws us to one another—and this not only through the punishment already mentioned, but also through the good things that come from charity? For having pronounced those threats against contentiousness, He now sets out the great rewards of concord, since those who are of one accord actually prevail with the Father concerning the things they ask and have Christ in their midst.
Do you see how by another motive also He puts down our enmities, and takes away our petty dissensions, and draws us one to another, and this not from the punishment only which has been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He puts here the great rewards of concord, if at least they who are of one accord do even prevail with the Father, as touching the things they ask, and have Christ in the midst of them.
Are there really no two people who are of one accord anywhere? No, in many places, perhaps even everywhere. Then why don't they obtain everything? Many reasons cause them to fail. Often they ask for things that are not beneficial. Why are you surprised if this happens to some others, when it even happened to Paul, who heard, "My grace is sufficient for you, for my strength is perfected in weakness"? Or they are unworthy to be counted among those who heard these words, and they don't contribute their own part, but He seeks for people who are like them. Therefore He says "of you"—of the virtuous, of those who display an angelic way of life. Or they pray against those who have wronged them, seeking redress and vengeance, and this kind of thing is forbidden, for He says, "Pray for your enemies." Or having unrepented sins, they ask for mercy, which is impossible to receive—not only if they themselves ask for it, but even if others who have great confidence toward God plead for them, just as Jeremiah, when praying for the Jews, heard, "Do not pray for this people, because I will not hear you."
Are there then indeed nowhere two of one accord? Nay, in many places, perchance even everywhere. How then do they not obtain all things? Because many are causes of their failing. For either they often ask things inexpedient. And why do you marvel, if this is the case with some others, whereas it was so even with Paul, when he heard, My grace is sufficient for you; for my strength is perfected in weakness. Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He says of you, of the virtuous, of them that show forth an angelic rule of life. Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, Pray, says He, for your enemies. Matthew 5:44 Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, Pray not thou for this people, because I will not hear you. Jeremiah 11:14
But if all these conditions are met, and you ask for things that are beneficial, and you do everything on your part, and demonstrate an apostolic life, and show harmony and love toward your neighbor, you will receive what you request; for the Lord loves mankind.
But if all things are there, and thou ask things expedient, and contribute all your own part, and exhibit an apostolic life, and have concord and love towards your neighbor, you will obtain on your entreaty; for the Lord is loving towards man.
Then, because He had said "of my Father," and in order to show that it is He Himself who gives, and not only the One who begot Him, He added, "For wherever two or three are gathered together in my name, there I am in the midst of them."
3. Then because He had said, Of my Father, in order that He might show that it is Himself that gives, and not He who begot Him only, He added, For wheresoever two or three are gathered together in my name, there am I in the midst of them.
What then? Are there not two or three gathered together in His name? There are indeed, but rarely. For He is not merely speaking of assembling, nor does He require only this. Rather, as I said before, He most certainly requires the rest of virtue as well, and moreover, He requires even this itself with great strictness. For what He says is like this: If anyone holds me as the principal ground of his love for his neighbors, I will be with him, if he is virtuous in other respects.
What then? Are there not two or three gathered together in His name? There are indeed, but rarely. For not merely of the assembling does He speak, neither this does He require only; but most surely, as I said before also, the rest of virtue too together with this, and besides, even this itself He requires with great strictness. For what He says is like this, If any holds me the principal ground of his love to his neighbors, I will be with Him, if he be a virtuous man in other respects.
But now we see that most people have other motives for friendship. For one person loves because he is loved, another because he has been honored, a third because someone has been useful to him in some worldly matter, a fourth for some other similar reason. But it is difficult to find anyone loving his neighbor sincerely for Christ's sake, and as he ought to love him. For the most part, people are bound to one another by their worldly affairs. But Paul did not love in this way, but for Christ's sake. Therefore, even when he was not loved in the same way as he loved, he did not cease his love, because he had planted a strong root of his affection. But our present state is not like this. Rather, if we inquire, we shall find that with most people anything is more likely to produce friendship than this. And if anyone gave me authority to make this inquiry in so great a multitude, I would show that most people are bound to one another by worldly motives.
But now we see the more part having other motives of friendship. For one loves, because he is loved, another because he has been honored, a third because such a one has been useful to him in some other worldly matter, a fourth for some other like cause; but for Christ's sake it is a difficult thing to find any one loving his neighbor sincerely, and as he ought to love him. For the more part are bound one to another by their worldly affairs. But Paul did not love thus, but for Christ's sake; wherefore even when not loved in such wise as he loved, he did not cease his love, because he had planted a strong root of his affection; but not so our present state, but on inquiry we shall find with most men anything likely to produce friendship rather than this. And if any one bestowed on me power in so great a multitude to make this inquiry, I would show the more part bound one to another by worldly motives.
And this is clear from the causes that create enmity. Because people are bound to one another by these temporary motives, they are neither passionate toward one another nor steadfast. Instead, insults, financial loss, envy, love of vainglory, and every such thing that comes upon them breaks the bond of love. For it does not find a spiritual root. If it were truly spiritual, no worldly thing would destroy spiritual things. For love for Christ's sake is firm, unbreakable, and impregnable, and nothing can tear it apart—not slanders, not dangers, not death, nor anything else of this kind. For even if someone who loves in this way suffers countless hardships, looking to the foundation of his love, he will not give up. For the person who loves because he is loved will end his love if he encounters anything painful, but the person who is bound by this will never give up.
And this is evident from the causes that work enmity. For because they are bound one to another by these temporal motives, therefore they are neither fervent towards one another, nor constant, but insult, and loss of money, and envy, and love of vainglory, and every such thing coming upon them, severs the love-tie. For it finds not the root spiritual. Since if indeed it were such, no worldly thing would dissolve things spiritual. For love for Christ's sake is firm, and not to be broken, and impregnable, and nothing can tear it asunder; not calumnies, not dangers, not death, no other thing of this kind. For though he suffer ten thousand things, who thus loves; looking to the ground of his love, he will not desist. For he who loves because of being loved, should he meet with anything painful, puts an end to his love; but he who is bound by this, will never desist.
So this is why Paul said, "Love never fails." For what can you point to? That when you honor someone, he insults you? That when you help him, he wants to kill you? But even this moves you to love more, if you love for Christ's sake. For the very things that destroy love in other cases here become capable of producing it. How? First, because such a person becomes for you a source of rewards. Second, because someone in that condition needs more help and much care. Therefore I say, the person who loves this way does not ask about ancestry, or homeland, or wealth, or whether the other person loves him back, or any other such thing. Instead, even if he is hated, even if he is insulted, even if he is killed, he continues to love, having Christ as a sufficient basis for love. This is also why he stands steadfast, firm, and impossible to overthrow, looking to Him.
Wherefore Paul also said, Charity never fails. For what have you to say? That when honored he insults? That receiving benefits he was minded to slay you? But even this works upon you to love more, if you love for Christ's sake. For what things are in the rest subversive of love, these here become apt to produce it. How? First, because such a one is to you a cause of rewards; secondly, because he that is so disposed stands in need of more succor, and much attention. Therefore I say, he who thus loves inquires not about race, nor country, nor wealth, nor his love to himself, nor any other such matter, but though he be hated, though he be insulted, though he be slain, continues to love, having as a sufficient ground for love, Christ; wherefore also he stands steadfast, firm, not to be overthrown, looking unto Him.
For Christ loved his enemies in exactly this way—loving those who were stubborn, abusive, blasphemous, those who hated Him, those who would not even look at Him, those who preferred wood and stones to Him. And He loved them with the greatest love, beyond which no other can be found. For "greater love has no man than this," He says, "that one lay down his life for his friends." John 15:13
For Christ too so loved his enemies, having loved the obstinate, the injurious, the blasphemers, them that hated Him, them that would not so much as see Him; them that were preferring wood and stones to Him, and with the highest love beyond which one cannot find another. For greater love has no man than this, He says, that one lay down his life for his friends. John 15:13
And even those who crucified Him and treated Him with contempt in so many ways—see how He continues to treat them with kindness. For He even speaks to His Father on their behalf, saying, "Forgive them, for they know not what they do." And after these things, He even sent His disciples to them.
And those even that crucified Him, and acted in so many instances with contumely against Him, see how He continues to treat with kindness. For even to His Father He speaks for them, saying, Forgive them, for they know not what they do. And He sent His disciples moreover, after these things, unto them.
Let us also imitate this love, let us look to this, so that by being followers of Christ, we may attain both the good things in this life and those to come, through the grace and love toward mankind of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
This love then let us also imitate, unto this let us look, that being followers of Christ, we may attain both unto the good things here, and unto those to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.