Matthew 18:6–10

Verse 6. But he that shall scandalize, shall by their evil doctrine or example draw others into sinful ways. The words scandalize, and scandal, being sufficiently understood, and authorized by use, both in English and French, might I thought be retained. The words offend and offences, in Prot. translation, do not express sufficiently the sense. Witham.—That is, shall put a stumbling-block in their way, and cause them to fall into sin. Challoner.—By these strong expressions of our Lord, we may judge of the enormity and malice of scandal. Rather than be the cause of scandal to any of the faithful, and occasion the loss of his soul, we must be ready to undergo every torment, yes, and suffer death itself. Dion. Carth.—The ancient punishment among the Greeks for sacrilege was drowning, with a mill-stone fastened about the neck, according to Diodorus Siculus.

Verse 7. It must needs be, not absolutely, but the weakness and wickedness of the world considered that scandals should happen. Witham.—Considering the wickedness and corruption of the world, such things always will happen; but the judgments of God, though slow, will be terrible in the extreme. Lento quidem gradu Divina procedit Vindicta, sed tarditatem gravitate compensat. Val. Max.—We must not suppose for a moment that Christ subjects human actions to the control of rigid fatality. It is not the prescience or prediction of Christ, which causes these evils to take place; they do not happen, because Christ foretold them; but, Christ foretold them, because they would infallibly happen. The Almighty permits scandals, because the good are benefited by them, making them more diligent and more watchful: witness the great virtue of Job, of Joseph, and many others perfected in temptation. If the less virtuous receive any detriment from scandals, they owe it to their own sloth and laziness. S. Chry. hom. lx.—Jesus Christ pronounces a double wo to the man who bringeth scandal, and to the world which is punished by it. But why, asks Saint John Chrysostom does he bewail the miseries of the world, when it depended upon him to stretch forth his hand and remove them? He imitates the conduct of a good physician, who, after prescribing various remedies, feels himself obliged to declare to his patient, that by neglecting the prescriptions, he is increasing his distemper. Jesus Christ had left the throne of his glory, taken upon him the form of a servant, and suffered the greatest extremities, but seeing man so perverse as to reap no advantage from all he had done and suffered for him, he weeps over his miserable state. Nor is this without its particular fruit; for it frequently happens, that whom good counsel cannot move, prayers and tears, and the relation of the dismal consequences attendant on sin, bring to repentance. This also manifests his tenderness and boundless charity, since he weeps over the people, who of all others most contradicted him. Saint John Chrysostom hom. lx.

Verse 8. And if thy hand, or thy foot, and so forth These comparisons are to make us sensible, that we must quit and renounce what is most dear to us, sooner than remain in the occasions of offending God. Witham.—These words more properly mean our relatives and friends, who are united to us as closely as the different members of the body. This he had touched upon before, yet he again repeats it, for nothing is so pernicious, nothing so dangerous, as the company and conversation of the dissolute. Connections of friendship and affinity, are sometimes more powerful in inclining us to good or evil, than open compulsion. On this account Christ, with great earnestness, commands us to cut with those most near and dear to us, when they are to us the immediate occasions of scandal. Saint John Chrysostom hom. lx.

or, Hell

Verse 10. Their angels. The Jews also believed that men had their good angels, or angels appointed to be their guardians. See Genesis 48:16. Witham.—Observe the dignity of the humble and little, whom the world despises. They have angels constantly pleading their cause in the divine presence. They are now weak and unable to defend themselves, but they have their advocates in heaven, accusing those who offer them any injury or scandal. It is evident from many parts of Scripture, that angels are appointed guardians of kingdoms, countries, cities, and even individuals, Exod. 23. Daniel 10. Revelation 12. & alibi. The angel of the Lord shall encamp round about them that fear him, and he shall deliver them. Psalms 33. S. Jerom does not hesitate to affirm that every man has an angel assigned him at his birth, which he confirms from Calmet. 12, of Acts, where it is related that the girl thought she saw Peter’s angel. The thing is so plain, that Calvin, dares not deny it, and yet he will needs doubt of it. L. i. Inst. c. xiv. sect. 7. Origen thinks that only the just have their guardian angels, and these only at their baptism. The opinion of Saint Augustine is universal in the Catholic Church. “I esteem it, O my God, an inestimable benefit, that thou hast granted me an angel to guide me from the moment of my birth, to my death.” De dilig. Deo. Medit. c. xii. How much are we indebted to the Providence of God, for extending itself also to the wicked. They likewise have their angels, without whose assistance they would fall into many more grievous sins, and the evil spirits would have more power over them. Let us then with gratitude remember our dignity, and fear to commit any thing in their presence, which may make them grieve and withdraw from us their protection and assistance.