Matthew 18:15–22

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.

Verse 21. Saint Peter knew the Jews to be much given to revenge; he therefore thought it a great proof of superior virtue to be able to forgive seven times. It was for this reason he proposed this question to our Lord; who, to shew how much he esteemed charity, immediately answered, not only seven times, but seventy times seven times. He does not mean to say that this number must be the bounds of our forgiving; we must forgive to the end, and never take revenge, however often our brother offend against us. There must be no end of forgiving poor culprits that sincerely repent, either in the sacrament of penance, or one man another his offences. B.—To recommend this great virtue more forcibly, he subjoins the parable of the king taking his accounts: and, from the great severity there exercised, he intimates how rigid will his heavenly Father be to those who forgive not their enemies. Dion. Carth.

Verse 22. Till seventy times seven; that is 490 times; but it is put by way of an unlimited number, to signify we must pardon private injuries, though even so often done to us. Witham.—When our brother sins against us, we must grieve for his sake over the evil he has committed; but for ourselves we ought greatly to rejoice, because we are thereby made like our heavenly Father, who bids the sun to shine upon the good and the bad. But if the thought of having to imitate God alarm us, though it should not seem difficult to a true lover of God, let us place before our eyes the examples of his favourite servants. Let us imitate Joseph, who though reduced to a state of the most abject servitude, by the hatred of his unnatural brethren, yet in the affliction of his heart, employed all his power to succour them in their afflictions. Let us imitate Moses, who after a thousand injuries, raised his fervent supplications in behalf of his people. Let us imitate the blessed Paul, who, though daily suffering a thousand afflictions from the Jews, still wished to become an anathema for their salvation. Let us imitate Stephen, who, when the stones of his persecutors were covering him with wounds, prayed that the Almighty would pardon their sin. Let us follow these admirable examples, then shall we extinguish the flames of anger, then will our heavenly Father grant us the forgiveness of our sins, through the merits of our Lord Jesus Christ. Saint John Chrysostom hom. lxii.