Commentary on the Gospel of Matthew

Above, the Lord showed the future glory in his transfiguration; here he treats of the advancement toward that glory. And it is divided into two parts, because first he teaches how one must arrive at it; second, certain ones asking inordinately for excellence in glory are reproved, which begins in chapter 20. Concerning the first, he first teaches how one must arrive at that glory by the common way; second, how by the way of perfection, which begins in chapter 19. First, because it is through humility that one arrives at glory, he first shows the manner of humility; second, he forbids the giving of scandal, at "But whoever shall scandalize one of these little ones," etc.; third, he teaches that what has caused it must be cast away, at "But if your hand or your foot scandalizes you, cut it off and cast it from you."

Concerning the first, the question of the disciples is set forth; second, the response of Christ. The occasion of the question is taken from this, that it was said to Peter that he should go to the sea, and pay the stater found in the fish for himself and for Peter; whence it seemed that he had been preferred by him above the others. And because they were still weak, they therefore suffered some movement of zeal and the stirring of envy. But observe that when he led only three up the mountain, they were not moved in this way as here, when he prefers only one. Whence they asked, "Who, do you think, is greater in the kingdom of heaven?" — though one arrives there not through being greater, but through the spirit of humility; Philippians 2:3: "in humility esteeming one another better than themselves," etc. In this petition this much is to be imitated: that they were not desirous of earthly things, but of heavenly things; 2 Corinthians 4:18: "while we look not at the things which are seen, but at the things which are not seen," etc.

But what of this? Is excellence in the kingdom of heaven not to be sought? It must be said that having eminence in the kingdom of heaven is twofold. Either in such a way that we consider ourselves worthy of it — and this is pride, and is against the Apostle, Philippians 2:3: "in humility esteeming one another better than themselves," etc. But to desire a greater grace, so that our glory may be greater, is not evil, as 1 Corinthians 12:31: "be zealous for the better gifts." Likewise the apostles knew that in glory there were different mansions, just as star differs from star in brightness; therefore they asked, because they believed one to be greater than another — against certain heretics who held the contrary.

Consequently the response of Christ is set forth, and he sets forth both Christ's deed and his word; whence he says, "And Jesus, calling to him a little child..." Who this little child is, is explained in three ways. Chrysostom explains it as a true little child, because he was free from the passions, so that he might offer an example of humility, as below, chapter 19:14: "Suffer the little children to come to me." And it is said that this was the blessed Martial. Otherwise it is explained that Christ, reckoning himself a little one, set himself in the midst, saying, "Unless you become as this little child, you shall not enter the kingdom of heaven"; Luke 20:27: "I am in the midst of you as he who serves." Otherwise: because by the little child is understood the Holy Spirit, who makes little ones, since he is the spirit of humility; Ezekiel 36:27: "I will put my spirit in the midst of you."

Likewise the word of the Lord is to be noted. And first he touches on the necessity; second, on the efficacy. He says, "Amen I say to you, unless you shall be converted" — namely, made free from this elation — Zechariah 1:3: "Turn to me," etc. — "and become as this little child" — not in age, but in simplicity; 1 Corinthians 14:20: "Do not become children in sense, but in malice be children." Many are the conditions of little children. They do not desire great things; Romans 12:10 [16]: "not minding high things." They are free from concupiscence; above 5:28: "whoever shall look upon a woman to lust after her has already committed adultery with her in his heart" — and children do not have such concupiscence. Likewise they do not remember enmities. Whence, "unless you become as this little child" — that is, imitators of the properties of little children — "you shall not enter the kingdom of heaven." For none shall enter unless humble; "glory shall uphold the humble in spirit," Proverbs 29:23. Or, "you shall not enter the kingdom of heaven," that is, into the teaching of the Gospel, as below 21:43: "The kingdom of God shall be taken from you, and shall be given to a nation bringing forth the fruits thereof." For the entrance is through faith; whence, "unless you become," and if you do not believe as little children, "you shall not enter the kingdom of heaven," for Mark, last chapter, 16: "he who shall not believe shall be condemned." Proverbs 29:23: "glory shall uphold the humble in spirit."

"And he who shall receive one such little child" — that is, whoever is an imitator of childlike innocence — "this one is greater," because the more humble one is, the higher he is; for "he who humbles himself shall be exalted," Luke 18:14. But there can be a question here: for it seems that this is not true, because perfection consists in charity; therefore where there is greater charity, there is greater perfection. It must be said that humility necessarily accompanies charity. And you can see this if you consider who is humble. For just as in pride there are two things, disordered affection and disordered estimation of oneself, so, on the contrary, it is in humility, because one does not care for one's own excellence, and likewise does not consider oneself worthy. This follows of necessity upon charity. Every man desires the excellence of what he loves. Therefore the more a man has of humility, the more he loves God, and the more he despises his own excellence, and the less he attributes to himself; thus the more a man has of charity, the more he also has of humility.

"And he who shall receive one such little child, receives me." Since little children are so worthy of this, they are not to be scandalized; whence also, "and whoever shall scandalize," etc. And first he shows that they are not to be scandalized on account of the punishment; second, on account of divine providence — the second beginning at, "See that you despise not one of these little ones." First he says that scandal is not to be inflicted on little ones; second, that it is not to be avoided negligently, at "But if your hand," etc. And first he sets forth the punishment in particular; second, in general, at "Woe to the world because of scandals," etc. It is to be observed that punishment is twofold, namely the punishment of loss and the punishment of sense. He touches upon both in: "he who shall receive one such" — not for his own sake, but for mine — "receives me."

There follows, "But whoever shall scandalize one of these little ones," etc. If he be such a one, it is clear that he is greater. And how shall he who is greater be scandalized? For the perfect are not scandalized. Chrysostom says that to scandalize is the same as to inflict injury, and this can be inflicted upon both the perfect and the imperfect. Origen says that some have become little children, and others are becoming so: those who have become little children are those who have arrived at perfection, and these cannot be scandalized; those who are becoming so, being imperfect, can be scandalized, as are those newly converted. Jerome says that although they are not scandalized, someone can nevertheless scandalize them, because there is active scandal and passive scandal. The Lord seems to touch upon all the apostles, and especially touches Judas, as below 26:31: "All of you shall suffer scandal," etc.

And what is this punishment? "It is expedient for him that a millstone be hung about his neck." Likewise, as Jerome says, the Lord speaks according to the custom of the Palestinians, who did not have mills turned by water, but had mills turned by horses; whence it is called an ass's millstone, which a horse or an ass can turn. "And that he be drowned in the depth of the sea." And this was the punishment inflicted upon one who had committed theft: for a millstone of this kind was hung about his neck, and he was cast into the sea. This too was done to the blessed Clement, although not because he was a thief, etc. Whence he is worthy of eternal punishment. Whence it is better to endure whatever temporal punishment in the present, than to endure eternal punishment; Hebrews 10:31: "For it is a fearful thing to fall into the hands of the living God"; and Daniel 13:23: "It is better for me to fall into the hands of men without the deed, than to sin in the sight of the Lord."

Otherwise, mystically: and this in three ways. In one way, by the millstone is understood the blindness of the gentiles, because the animals that are put to turn this mill are blind: it is written in Judges 16:21, that they put out the eyes of Samson, and made him grind. Whence it would have been expedient for the Jews that they had never seen Christ, and that they had been cast into the depth of the sea, that is, into the depth of unbelief. Whence 2 Peter 2:21: "For it would have been better for them not to have known the way of righteousness, than after having known it, to turn back." Otherwise, by the ass's millstone is understood the active life. And it happens that someone passes over to the contemplative life, and when he is there, he causes scandal to contemplation, because it does not taste sweet to him; therefore it is expedient for him that a millstone be hung about his neck, and that he be cast into the depth of the sea, that is, into the depth of temporal affairs. Augustine speaks thus: "it is expedient," that is, it is fitting, and it is a fitting punishment for him, that a millstone — that is, the cupidity of the world, since he who scandalizes is covetous — be hung about his neck, that is, in his affection, and that he be plunged into the depth, namely of covetous desires.

"Woe to the world because of scandals." The punishment having been set forth in particular, it is set forth in general. And he does three things: first he foretells it in general; second he adds the necessity; third he removes the excuse — for to those who scandalize, it is expedient that a millstone be hung about their neck, etc. "Woe to the world because of scandals." By "world" are understood the lovers of the world, because the more one is joined to the world, the more he suffers scandal; whence the Lord says: "In me you shall have peace, in the world affliction," John 16:33. Woe to the world, and to the lovers of the world.

"For it is necessary that scandals come." Certain heretics believed that it was an absolute necessity that sins should occur, and that this necessity was induced both from divine foreknowledge and from the nature of the stars. But this is false, for it would be imputed to God, who is the author of nature. Chrysostom says that it is necessary that it happen thus, in the sense that the necessity of divine providence is a conditioned necessity. Whence it is necessary that if he foresaw that this man would sin, he will sin; but it does not follow that he sins necessarily. Origen says that the necessity presupposes the malice of the demons and the weakness of men: whence it is necessary that scandals come, because it is necessary that the devil deceive men, and that man obey him; and thus this necessity arises from the supposition of the devil's malice and of men's weakness. Others explain "it is necessary" as meaning "it is useful," because men are tested through scandals; 1 Corinthians 11:19: "For there must be heresies, that they who are approved may be made manifest among us." Or, according to Haymo, he speaks of the scandal of the cross; 1 Corinthians 1:23: "we preach Christ crucified, unto the Jews indeed a stumbling block, and unto the Gentiles foolishness."

But an objection is raised: if it is necessary, then they are free from sin, since it is thus necessary that it happen. I do not say that this is necessary by absolute necessity; for "woe to that man through whom the scandal comes." Whence although the demons instigate, it is nevertheless imputed to him unto punishment; Romans 6:13: "neither present your members as instruments of iniquity unto sin." It is said especially of Judas, who betrayed him. You say that "woe to that man through whom the scandal comes"; whence scandal is not to be inflicted upon little ones. And although it ought not to be inflicted, nevertheless men ought not to be negligent in avoiding scandal; rather, one can avoid it through something useful for action, or for knowledge, or for support.

Whence he sets it forth under the likeness of the members of the body: "But if your hand or your foot scandalizes you, cut it off and cast it from you." Do not, however, understand that the members of the body ought to be cut off, but by "members" are understood friends and neighbors. For man is necessary to man for working, for supporting, for teaching. That which corrects in matters to be done is the hand; that which supports is the foot; whence Job 29:15: "I was an eye to the blind, and a foot to the lame." Whence, "if your hand" — that is, he who directs your work — "or foot" — that is, he who sustains you — "scandalizes you," that is, is an occasion of sin to you, "cut him off and cast him from you." And he gives the reason: "it is good for you," etc., because it is better to suffer whatever temporal evil, than to merit eternal punishment. Likewise someone is necessary to you for teaching, and so is an eye to you; whence also, "if your eye scandalizes you, pluck it out." And he gives the reason: "it is better for you," etc. Or it can be referred to the whole Church, since the prelates are the eyes, the deacons the hands, simple men the feet; whence a prelate is rather to be deposed, or a deacon cut off, than that the Church be scandalized. Or by the eye is taken contemplation, by the hand, action, by the foot, the course of life; whence if you see that this contemplation, or action, or course of life is to you an occasion of sin, 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 punishment; here, however, he teaches to avoid it from the consideration of divine providence: and concerning this he does two things. First he sets it forth; second he assigns the reason, at "For I say to you," etc. Thus he said that whoever shall scandalize one of these little ones, it is expedient for him that a millstone be hung about his neck, etc.; "see that you despise not": for smallness quickly leads to contempt. "Behold, I have made you small among the nations, contemptible among men," Jeremiah 49:15.

But it is asked, of which little ones he speaks here. It must be said, of the little ones who are little in the estimation of men, but great before God: these are the friends of God; Luke 10:16: "he who despises you, despises me." But against this it is objected, that such are not scandalized, nor do they perish, and yet it is stated below in this chapter that "the Son of Man came to save that which was lost." It must be said, as Origen resolves it, that by "little ones" are understood the humble who are perfect; and such are not scandalized, and yet sometimes they fail. Or, although not all are scandalized, yet someone is scandalized. According to Jerome, it is understood of little ones in Christ, as of those newly converted to Christ. And then it is continued with the preceding part: thus it has been said that the part causing scandal is to be cut off, and then the little ones, and the weak, and sinners — although they are not to be scandalized — are nevertheless not to be despised.

"For I say to you that their angels always see the face of my Father." Here the reason is assigned from divine providence: first, as to the ministry of the angels; second, as to the ministry of Christ, at "For the Son of Man came to save that which was lost." Thus it has been said that you should not despise them, because those for whom the Lord has such great care are not to be despised. "I say to you that their angels..." Why "their"? Because they are appointed to their guardianship: for, as Jerome says, to each man an angel is appointed for his guardianship; Psalm 90:11: "He has given his angels charge over you, to guard you in all your ways"; Hebrews 1:14: "they are all ministering spirits, sent to minister for them who shall receive the inheritance of salvation." These have the office of bringing and announcing divine things to us. Likewise they carry and present our prayers to God; Revelation 8:4: "the smoke of the incense of the prayers of the saints ascended up from the hand of the angel before God." Whence, if the Lord provides for them so abundantly that he wills them to be served by angels, they are not to be despised; in Ecclesiasticus 35:18f. it is said of the widow, that her tears ascend from her cheek even to heaven. Or, "their angels," because they are their fellow-citizens, since there is one society of angels and men; whence they are fellow-citizens of the heavenly city.

Whence so great is the dignity, "because they always see the face of my Father, who is in heaven." And here four things can be designated. The continuity of the vision, because they always see. Someone could say, since they are sometimes sent on a ministry, that therefore they do not always see the face of God; and therefore he says "always." Likewise the sublimity of their vision is noted. We see some of the highest things, but in a certain obscurity, and through creatures, as is found in Romans 1:20: "for 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 them from a certain height; whence he says "in heaven." Likewise a manifest vision is noted; for "we now see through a glass in a dark manner, but then face to face," 1 Corinthians 13:10. It is not to be said that he has a bodily face, but "face" refers to the open vision of him. For when someone is seen in a mirror, he is not seen with an open vision; but when seen face to face, then he is seen openly. Thus God is seen in a mirror, when he is seen through creatures; but when seen in himself, and through himself, then there will be the vision face to face.

Chrysostom says that a certain excelling delight is noted, because these are perfect men: if the angels are their administrators, it is denoted that there is a certain greater delight belonging to them than to the angels; whence they see him standing by them. Whence not only is vision the dowry, but also comprehension; Philippians 3:12: "but I follow after, if by any means I may comprehend." But why does he say, "of my Father, who is in heaven"? To exclude the error of those who posited angels — that is, demons — whence they said that the angels are in heaven, the demons in the middle, and that these latter are therefore intermediaries and our administrators. Therefore, to exclude this, he says, "they always see the face of my Father, who is in heaven." Likewise, another reason is to promote our desire, because if they see, we too shall see — for this we ought to hope.

But lest it seem a small thing that angels are appointed to the guardianship of men, he proves this also through the ministry of Christ. And first he proves this; second he adduces a comparison. He says therefore that the little ones are not to be despised, because "the Son of Man came to save that which was lost." 1 Timothy 1:15: "Christ Jesus came into this world to save sinners." Above, 1:21: "for he shall save his people from their sins."

"What do you think?" Here a comparison is set forth. And first the diligent search is set forth; second, the joy over the sheep found. Hence he says, "What do you think?" Thus it has been said that the Son of Man came to save what had perished, because the shepherd seeks the lost sheep. "If a man has a hundred sheep." By the number one hundred the whole universe of rational creatures is signified: ninety-nine is the same number as nine, but only multiplied, because nine multiplied by ten makes ninety; which number, namely nine, falls short of ten by a unit; hence by these sheep he signifies all rational creatures; John 10:27: "My sheep hear my voice"; Psalm 94:7: "but we are his people and the sheep of his pasture." By the sheep that strayed, the human race is signified. And why did he signify it by the sheep that strayed? Because through one man all strayed; 1 Peter 2:25: "you were like sheep going astray." "Does he not leave the ninety-nine in the mountains?" The text does not read "in the desert," but "in the mountains," as is found in the Greek. This is explained in three ways. First, because these ninety-nine signify the Angels who were left in the mountains, that is, in the heavenly places; Ezekiel 34:13: "I will feed them on the mountains of Israel." Or by the ninety-nine the just are signified, by the lost sheep sinners; and thus he left them in the mountains, that is, in the height of justice; Psalm 35:7: "your righteousness is like the mountains of God." Or by the ninety-nine the proud, by the sheep the humble: hence, "does he not leave the ninety-nine in the mountains," that is, in their pride, and go to seek the one that strayed? Psalm 118:176: "I have strayed like a sheep that is lost; seek your servant, O Lord."

Next he deals with the joy: "and if it happens that he finds it," etc. Here too a threefold reason can be assigned. That the Lord rejoices over the good is found in Zephaniah 3:17: "your God will rejoice over you with gladness." If by the ninety-nine the Angels are signified, by the sheep man, the reason is plain, because man was worthy of being restored; Hebrews 2:16: "nowhere did he take hold of the Angels, but he took hold of the seed of Abraham." If by the ninety-nine we understand the just, likewise the reason is plain, because a commander loves more the soldier who falls in battle and afterward always fights manfully, than the one who never fell but always fights half-heartedly. Thus, when someone has sinned, and afterward rises up strongly and always conducts himself manfully, he loves him more; 2 Corinthians 7:9: "I rejoice, because you were made sorrowful unto repentance"; therefore the Lord rejoices more over him, etc., since he is of greater zeal. Yet this is not to be extended to all, because a just man can have so much zeal that he pleases God more than does the penitent. According to the third exposition also the reason is clear, because he rejoices more over the one who acknowledges his sin, as is clear in the case of the publican and the Pharisee. He concludes therefore thus: "It is not the will before your Father who is in heaven that one of these little ones should perish." He says less and signifies more, because his will is that they be saved; 1 Timothy 2:4: "who wills all men to be saved." For if he did not will it, he would not send the Angels. Ezekiel 18:23: "Is it my will that the wicked man should die? says the Lord."

"If then your brother sins against you," etc. Here he deals with the forgiving of an offense. And first the order is set forth; second the number, at "then Peter, coming to him," etc. Concerning the first, three things. First he sets forth the secret admonition; second the testimony, at "but if he does not hear you," etc.; third the announcement, at "but if he does not hear them, tell it to the Church." Concerning the first, first he gives his teaching; second he assigns the reason for what was given, at "but if he hears you, you have gained your brother." Thus I have said that the little ones are not to be despised, but what is to be done if someone gives scandal? Here he teaches. "But if your brother sins against you, go and rebuke him between you and him alone." Note first that he says "has sinned": hence he speaks of a sin already perpetrated. Hence one must proceed differently with a sin already perpetrated than with one being perpetrated, because what has been perpetrated cannot become unperpetrated; hence while it is being perpetrated, one must take pains that it not happen; Isaiah 58:6: "undo the bonds of wickedness, loose the bundles that weigh down," etc. Hence while it is being perpetrated it is not necessary that such an order be kept; when it has been perpetrated, it is necessary. Again he says "against you." The Gloss: if he has inflicted an injury or an insult on you. Hence he means to say that we should forgive a sin done against us; but a sin that is done against God we cannot forgive, as the Gloss says. 1 Kings 2:25: "if a man sins against God, who shall pray for him?" Again, you ought especially to attend to injuries done by one who is with you in the same fellowship; of others too care must be had, but not so much. 1 Corinthians 5:12: "what have we to do with judging those who are outside?"

"Go and rebuke him between you and him alone." The Lord leads the disciples to perfect solicitude and correction. Above, at 5:23, the Lord had said that if someone offended his brother, he should leave his gift before the altar, etc.; but here he goes further, because it is not only the one who injured, but the one who was injured: hence, "if he sins against you, go," etc.; Psalm 119:7: "with those who hated peace, I was peaceable." And should you forgive first? No; rather you ought first to rebuke: hence he does not command forgiving anyone, but the one who repents. Again he says "rebuke," not "upbraid" or "exasperate," and show it briefly. If he acknowledges it, then you ought to forgive; hence, "instruct them in a spirit of gentleness," Galatians 6:1. But does the one who omits this correction sin? Augustine: if you do not rebuke, you have become worse by keeping silent than he by sinning. But since it is true that all are bound to rebuke, someone might say that it belongs to prelates alone by office, but to others by charity. Sometimes the Lord permits the good to be punished along with the wicked. Why? Because they did not rebuke the wicked. Yet Augustine says that sometimes we ought to desist, if you fear that on account of this correction they will not be amended, but rendered worse. Again, if you fear it may bring on persecution of the Church, you do not sin. But if you desist so as not to be harmed in temporal things, so that no trouble befall you, or the like, you sin; Proverbs 9:8: "reprove a wise man, and he will love you." "Rebuke him between you and him alone." And why? Because this correction is done out of charity; and charity is the love of God and of neighbor. If you love, you ought to cherish his salvation. But in this two things must be attended to, namely conscience and good repute. If therefore you wish to save him, you ought to save his reputation; and this you will do by correcting him between you and him. If you rebuke him before everyone, you take away his reputation; yet conscience is to be preferred to reputation. Yet it frequently happens that when a man sees his sin made public, he becomes so shameless that he exposes himself to every sin; Jeremiah 2:20: "under every leafy tree you lay down, harlot"; Ecclesiasticus 4:25: "there is a shame that brings sin."

But against this an objection is raised from 1 Timothy 5:20: "rebuke him that sins, before all." And this is true if the offense is public. For there is someone who sins publicly, and then he must be rebuked publicly; and someone who sins secretly, and then he must be rebuked secretly; and this is clear, because Augustine says that if he has sinned with you alone knowing it, "rebuke him between you and him alone."

"But if he hears you, you have gained your brother." To what end does he say this? On account of three things. That you may know for what end you ought to rebuke: because if you rebuke for your own sake, you accomplish nothing, since where the amends sought is private, the correction is not meritorious; but if for God's sake, then it avails. Again, this is what you ought to intend, namely to instill the rebuke and teaching into the mind of the brother. Again, someone might say that it would not be just to lose one's brother. But if that were so, he would not have said, "you have gained your brother." Again, "gained," because he is a fellow-member of yours: and just as a member has fellow-feeling with a member, so too you with your brother. Again, "gained," because you gain salvation for yourself; James 4:11: "he who judges his brother detracts from the law, and judges the law"; hence in the same epistle, 5:20: "he who causes a sinner to be converted from the error of his way saves his soul from death, and covers a multitude of sins."

"But if he does not hear you, take with you one or two." Here he brings in the testimony, "take one or two," etc. Deuteronomy 19:15: "in the mouth of two or three witnesses let every word stand." But here is a question: why does he not bring in witnesses right away? It must be said that conscience must be cleansed in such a way that reputation is not harmed: hence if he can correct him first and by himself, well and good; if not, then let him call in witnesses. And Jerome says that first one, and afterward two. And why? That they may be witnesses of the correction made, because if he proceeds further, it is not to be imputed to you. Jerome says it is also for another purpose, namely so that he may be convicted of the sin: because some are so obstinate that they do not acknowledge it, and therefore you ought to bring witnesses, so as to convict him of the deed. Or perhaps he will repeat the injury. Or, according to Augustine, to convict him. But against this seems to be what Augustine says, that before showing it to two, he ought to show it to the superior, and this is to show it to the Church. Therefore it seems to invert the order.

I say that it can be shown to the prelate either in a judicial order, or as to a private person. Augustine means, therefore, that it ought to be shown to the superior first as to a private person, so that, as a private person, he may take pains toward the correction. Hence he says, "if he does not hear them, tell it to the Church." Here the denunciation is set forth. And first he denounces; second the sentence is set forth; third the efficacy. The second at "but if he does not hear the Church," etc.; the third at "Amen I say to you," etc. He says, "but if he does not hear them, tell it to the Church," that is, to the whole multitude, that he may be confounded, so that he who was unwilling to be rebuked without confusion may be rebuked with confusion. For there is a shame that brings sin, and there is a shame that brings glory and grace, Ecclesiasticus 4:25. Or "to the Church," that is, to the judges, that he may be corrected; Deuteronomy 21:18: "if a man has a stubborn and defiant son who will not hear the command of his father and mother, and, having been disciplined, refuses to obey, they shall seize him and bring him to the elders of that city, and to the gate of judgment," etc. Then the penalty is added: "if he does not hear the Church, let him be to you as a heathen and a publican." Heathens are the gentiles and unbelievers; publicans are those who collect the tribute, who are public sinners. Hence, as if set apart, let them be excommunicated by the sentence of the Church, because they did not hear the Church. Hence for contumacy alone a man can be excommunicated.

"Amen I say to you," etc. Here the efficacy of this sentence is set forth. For someone might say: what do I care if it is told to the Church, and I am excommunicated? Therefore he shows this efficacy: "Amen I say to you, whatever you shall bind on earth shall be bound also in heaven; and whatever you shall loose on earth shall be loosed also in heaven." Above, these things were said to Peter; but here it is said to the whole Church. And he is said to bind, either because he does not absolve, or because he excommunicates. Origen says that here he says "in heaven," whereas when he spoke to Peter, he said "in the heavens," to designate that Peter has universal power. But here he says "in heaven," because their power is not universal, but limited to some place, since he gave universal power to Peter.

"Again I say to you," etc. Here he sets forth the efficacy of prayer. And first he does this; second he gives the reason, at "for where there are two," etc. He says, "again I say to you," etc. But you can object, because we ask for many things which we do not obtain. This happens, first, on account of the unworthiness of those asking; hence he says "two of you," namely, who live according to the Gospel. James 4:3: "you ask, and do not receive, because you ask wrongly." Again, it happens because they do not agree together, because they do not have the bond of peace: for it is impossible that the prayers of many not be heard, if out of many prayers there is made, as it were, one; 2 Corinthians 1:11: "so that, from the persons of the many faces, thanks may be given by many on our behalf for the gift that is in us." Again, because they ask for certain things which are not expedient for them unto salvation: for the petition ought to be about something useful; below, 20:22: "you do not know what you ask." "It shall be done for them by my Father," who is in heaven, that is, in the heights: or "in heaven," that is, in us. "For where there are two or three gathered together in my name, there am I in the midst of them"; in a gathering of the holy, not of the earthly. Psalm 110:1: "great are the works of the Lord, in the council of the just and in the congregation." "Where therefore two or three." Charity is not in one, but in many; hence 1 John 4:16: "he who abides in charity abides in God, and God in him." Therefore, "I am in the midst of them."

"Then Peter, coming to him, said: Lord, how often shall my brother sin against me, and I forgive him?" Above he taught in what order forgiveness is to be given, namely after correction and amends; here he deals with the number of times forgiveness is to be given. First, therefore, Peter's question is set forth; second, Christ's response; third, a comparison is applied. The second at "Jesus says to him," etc.; the third at "the kingdom of heaven is likened." He says, therefore, "then, coming." "Then," namely, having heard this saying, "if your brother sins against you," etc., Peter was then moved to ask whether he should forgive once or many times, and he said, "how often shall my brother sin against me," etc., "shall I forgive up to seven times," as if to say: up to seven times is a matter of weakness, but more is a matter of malice. Therefore he asked whether he should forgive up to seven times. Again, he knew that which is said in 4 Kings 5:10, that Elisha commanded Naaman to wash himself seven times in the Jordan; therefore he thought that he ought to forgive seven times.

Jesus says to him: "I do not say to you seven times, but seventy times seven." In one way this can be taken, what he says "seven times," cumulatively, so that the sense is: not seven times, but seventy times. Or it can be taken multiplicatively, so that seventy times seven; and thus Jerome expounds it. According to the first exposition, which is Augustine's, it is given to be understood that we ought to forgive entirely, just as Christ forgave everything. Colossians 3:13: "forgiving one another, if anyone has a complaint against another; even as the Lord has forgiven you, so also do you." Or it can be said that a finite number is put for an infinite one, as in the Psalms: "the word which he commanded unto a thousand generations." According to Jerome, the cause is the same; yet a reason for the number is added. For by six perfection is signified; by the hundred, which is multiplied by ten, the Decalogue is signified. The first number that departs from ten is the eleventh. And because by six the totality is signified, therefore the totality of sins is signified; as if he were to say: whatever things your brother has sinned against you, forgive him. Hence, according to Jerome, it seems that he means to say that one can forgive more than the brother could possibly offend.

"Therefore it has been likened," and so on. Here the parable is set forth, and it does three things. First, divine mercy is intimated; second, ingratitude is touched upon, at "But that servant going out," etc.; third, the punishment of ingratitude, at "But his fellow servants, seeing," etc. Concerning the first: first the examination of the debts is set forth; second, the magnitude of the debt, at "And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents"; third, the justice of exacting it, at "But since he had not the means to pay," etc.; fourth, the remission of the debt, at "But the lord of that servant, moved with pity," etc.

He says therefore: because you must always be ready to forgive, you must understand this parable as follows: the kingdom of heaven is the law of the kingdom; the Word of God itself is justice and truth. 1 Corinthians 1:30: "who was made for us wisdom, and justice, and sanctification, and redemption." This therefore has been likened to a king, when the Word was made flesh. Or by "kingdom" the present Church is designated, as above at Matthew 13:41: "They shall gather out of his kingdom all scandals." And it is rightly called a kingdom, if we consider all the things that are in a kingdom. In a kingdom there is a king, servants, and the like.

"To a king." This king is God, whether it be understood of the Father, or of the Son, or of the Holy Spirit.

"Who wished to settle accounts with his servants." By the servants of the lord are understood the prelates of the Church, to whom the care of souls has been committed. Luke 12:42: "the faithful and prudent servant, whom the lord set over his household." What is it, then, to settle accounts concerning things committed, except that they bind themselves to render an account? Hebrews 13:17: "they keep watch as men who are to render an account for your souls." Because also to each one his own soul has been committed, therefore anyone can be called a servant; hence Job 1:8: "Have you considered my servant Job?" etc. Hence everyone is placed in this position so as to render an account of all things: for even of every idle word it is necessary to render an account, as above at Matthew 12:36.

"And when he had begun to settle accounts." The end of this reckoning will be on the day of judgment; the beginning, when he first brings on some tribulation. 1 Peter 4:19: "therefore let them also who suffer according to the will of God commend their souls to the faithful Creator." Ezekiel 9:6: "Begin from my sanctuary." Likewise, the diligent examination of merits is touched upon. Lamentations 3:40: "Let us search our ways," by which the examination of consciences is understood.

And in this examination a servant was brought to him, who owed ten thousand talents. If we refer these talents to prelates, we understand the sins of subjects: because as often as a subject sins through his negligence, the prelate becomes a debtor of talents. Hence it is said in 3 Kings 20:39: "your life shall be for his life." Or it can be said that a thousand is a perfect number, because it is a cube. Likewise by ten is understood the number of the Decalogue. Likewise by a talent the gravity of sin. Zechariah 5:7: "and behold a talent of lead was carried," etc. Hence is signified a man having a multitude of the greatest crimes; hence when God wishes to settle the account, and examine his conscience, he finds a mass of crimes. 1 Chronicles, last chapter: "I have sinned above the sand of the sea."

But when this examination of the debt takes place, three things are sought. First, the cause of the examination, or the cause of the punishment, is signified; second, the punishment is described; third, the fruit of the punishment. Someone is punished when of himself he has not the means to make satisfaction, hence it says "but since he had not the means to pay," since all that he has does not suffice. Hence Micah 6:6: "What shall I offer to the Lord that is worthy?" etc. Therefore, since he had not the means to pay, his lord ordered him to be sold, etc., because when the Lord makes a reckoning with man, and man does not have the means to pay, and the Lord considers the justice of God, which is punishment, he orders that he be sold. When he is sold, the price of sin is punishment: the price is what someone receives in exchange for it; and thus he is sold, when punishment is inflicted. Isaiah 50:1: "For your iniquities you are sold."

"And his wife, and children." From the wife he begets children. Now the children are works, the wife is concupiscence, or the root of sin. "And all that he had," which are the gifts of God. Hosea 2:8: "I gave her corn, and wine, and oil, and multiplied her silver, and gold," etc. He is punished, therefore, for his wife, and children, and the gifts given to him. Wisdom 14:9: "But to God the wicked man and his wickedness are equally hateful." Psalm 108:9: "May his children be fatherless, and his wife a widow."

"But that servant falling down besought him, saying." Here the mercy of the lord is set forth. And first that which provokes mercy is set forth: for what greatly provokes mercy is prayer. Hence when a man feels himself in danger, he ought to have recourse to prayer. Ecclesiasticus 21:1: "Son, have you sinned? Do it no more, but for your former sins also pray that they may be forgiven you." Now his humility is commended; likewise his discretion is commended; likewise his justice is commended. Humility, because "falling down." Psalm 101:18: "The Lord has had regard to the prayer of the humble." Hence "besought him." Origen writes, "prayed him."

Likewise his discretion is touched upon, because he did not ask that the whole debt be forgiven him, but asked only for time; hence he says: "have patience with me," that is, give me time, that I may be able to make satisfaction. Thus Job asked, at 10:20: "Let me alone a little while, that I may bewail my grief." Likewise justice is touched upon: "and I will pay you all." Psalm 50:21: "Then shall they lay calves upon your altar."

Likewise the compassion of the lord in releasing the debt is set forth: "but the lord of that servant, moved with pity, released him, and forgave him the debt." Hence the sorrow of the penitent does not cause the remission, but the mercy of the lord; hence Romans 9:26: "it is not of him that wills, nor of him that runs, but of God that shows mercy." "But the lord, moved with pity," etc. Note that the lord gives more than man dares to ask, as is said in that prayer: "who exceed the merits and the prayers of suppliants." Hence "he released him," that is, he absolved him, and "the debt," of sin, "he forgave." For there can be such great contrition that he forgives the whole.

There follows the ingratitude: "But that servant going out," etc., and five things are set forth which aggravate his ingratitude. For first it is aggravated from the time, because if it had happened after nine or ten years, it would not be surprising; but because he sinned on the same day, he becomes ungrateful, just as with a sinner who, when his sins have been forgiven, returns to sins on that same day. Hence it says "going out." James 1:24: "for he beheld himself, and went his way, and presently forgot what manner of man he was."

Likewise from pretense, since in the presence of the lord he was humble, but going out he immediately showed what he was. 3 Kings 22:22: "I will go out, and will be a lying spirit in the mouth of all his prophets." Likewise it is shown from kinship, since he found one of his fellow servants. Ecclesiasticus 28:3: "man to man reserves anger, and does he seek remedy of God?"

Likewise from the smallness of the debt, because he owed a hundred denarii; hence there was a difference in number, since he himself owed ten thousand; and in weight, since the other owed denarii, and he himself talents. Hence the sins that are committed against God are both more numerous and graver than the sins committed against man, which are light, because they arise from weakness; hence the gravity there is different, as between talents and denarii. For it would be graver to strike a king, than a single servant.

Likewise cruelty is designated in the exacting, because "he held him," because he dragged him into a lawsuit, and vexed him and choked him, and did not allow him to breathe. Likewise from cruelty, because he refused to forgive. Hence first the supplication of the debtor is set forth; second his cruelty, at "but he would not," etc. It should be noted that all the things which that first servant did to the lord, this one did to him; hence "falling down he besought him." Above it says "prayed," here "besought," because above he was rendering the honor which is owed to God; but here it touches the honor which is owed to man: therefore it says "besought." But it availed him nothing; hence it says "but he would not." Proverbs 12:10: "the bowels of the wicked are cruel." "And he cast him into prison," that is, into tribulation, "till he paid the debt," that is, to the end that he should pay the debt. Proverbs 6:34: "the wrath and fury of the husband will not spare in the day of revenge."

"But his fellow servants seeing." Here four things are touched upon. First the reprobation of this sin is set forth; second the rebuke of the sin on the part of God, at "then his lord called him"; third the punishment, "and his lord being angry delivered him to the torturers"; fourth the parable is applied, at "so also shall my heavenly Father do to you," etc.

He says therefore, "But his fellow servants seeing," etc. For we see that if one member suffers, the others suffer with it; hence seeing a man afflicted, they naturally suffer with him. Psalm 118:158: "I saw the transgressors, and I pined away." Hence "they were saddened." "To rejoice with them that rejoice, to weep with them that weep," Romans 12:15. "And they came and told their lord," that is, they implored divine justice. "The Lord has heard the desire of the poor: your ear has heard the preparation of their heart," Psalm 10:17.

Consequently the rebuke is set forth: "then his lord called him," etc. The lord calls through death. Job 19:16: "you shall call me, and I will answer you." "And he said to him." First he reproaches his wickedness; second, the benefit conferred; third, he recalls what he ought to have done. He says therefore, "wicked servant." Above, when he owed him, he did not speak reproach to him; but now, when he ought to have done what he did not do, he said, "wicked servant," because that man should sin, this is human; but if he persists, this is diabolical. "I forgave you all the debt." Here he reproaches him with the benefit conferred, which he had not done above: "should not you also have had compassion on your fellow servant?" As if he were to say: you received great things, and you are unwilling to bestow small things?

"And his lord being angry," etc. And first he treats of the punishment, through which separation from God comes about. When above the lord ordered him to be sold, it did not say that he was angry, because warnings do not come from divine justice, but from mercy; but rebuke comes from the wrath of God. Proverbs 19:12: "as the roaring of a lion, so also is the wrath of a king." Second, because he is subjected to demons; hence "he delivered him to the torturers." Ecclesiasticus 33:14: "he will render to them according to their judgment." Likewise the perpetuity of the punishment is touched upon, "till he paid all the debt"; and this will be forever. For if the punishment ought not to cease until satisfaction for the debt is made, and no one can make satisfaction without grace, he who departs without charity will not be able to make satisfaction.

"So also shall my heavenly Father do to you." Here he applies the parable. The Father is God, as above at Matthew 6:9: "Our Father, who art in heaven." "Shall do to you," that is, he will not forgive your sins, unless you forgive, each one his brother, from your hearts. Here he seems to intimate that forgiven sins return, as Origen holds, that forgiven sins return in some, as in apostasy. Likewise if he grieves that he repented. But this does not seem so, because remission has its efficacy from the sacraments: therefore sins, both manifest and hidden, are forgiven; but they are said to return through ingratitude.