Matthew 18:15–20

Verse 15. Offend against thee. S. Chrysostom, Saint Augustine, and S. Jerom understand from this verse, that the injured person is to go and admonish his brother. Other understand against thee, to mean in thy presence, or to thy knowledge, because fraternal correction is a duty, not only when our brother offends us, but likewise when he offends against his neighbour, and much more when he offends God. It is moreover a duty not peculiar to the injured, but common to all. When the offence is not personal, our advice will be less interested. This precept, though positive, is only obligatory, when it is likely to profit your brother, as charity is the only motive for observing it. Therefore, it not only may, but ought to be omitted, when the contrary effect is likely to ensue, whether it be owing to the perversity of the sinner, or the circumstances of the admonisher. Jans.

Verse 17. Tell the church. This not only shews the order of fraternal correction, but also every man’s duty in submitting to the judgment of the Church. Witham.—There cannot be a plainer condemnation of those who make particular creeds, and will not submit the articles of their belief to the judgment of the authority appointed by Christ. A.

Verse 18. Whatsoever you shall bind, and so forth The power of binding and loosing, which in a more eminent manner was promised to Saint Peter, is here promised to the other apostles and their successors, bishops and priests. Witham.—The power of binding and loosing, conferred on Saint Peter, excelled that granted to the other apostles, inasmuch as to Saint Peter, who was head and pastor of the whole Church, was granted jurisdiction over the other apostles, while these received no power over each other, much less over Saint Peter. Tirinus.—Priests receive a power not only to loose, but also to bind, as Saint Ambrose writeth against the Novatians, who allowed the latter, but denied the former power to priests. Lib. i. de pœnit. c. ii. B.

Verse 19. That if two of you. From these words, we learn how superior is public to private prayer. The efficacy of the former is attributed to the presence of Christ in those assemblies. The Father, for his Son’s sake, will grant petitions thus offered. Jans.—The fervour of one will supply for the weakness and distractions of the other.

Verse 20. There am I in the midst of them. This is understood of such assemblies only, as are gathered in the name and authority of Christ; and in unity of the Church of Christ.—S. Cyprian, de Unitate Ecclesiæ. Challoner.—S. Chrysostom, Theophylactus, and Euthymius explain the words in his name, thus, assembled by authority received from Christ, in the manner appointed by him, or for his sake, and seeking nothing by his glory. Hence we may see what confidence we may place in an œcumenical council lawfully assembled. Tirinus.—Saint Gregory lib. vii. Regist. Epist. cxii.