15. Greatness Varies in Degree.
But next we must seek to understand this: the disciples came to Him, as disciples to a teacher proposing difficult questions, and making inquiry, Who then is greatest in the kingdom of heaven?
Matthew 18:1
And, in this respect, we must imitate the disciples of Jesus; for if, at any time, any subject of investigation among us should not be found out let us go with all unanimity in regard to the question in dispute to Jesus, who is present where two or three are gathered together in His name, Matthew 18:20 and is ready by His presence with power to illumine the hearts of those who truly desire to become His disciples, with a view to their apprehension of the matters under inquiry. And likewise it would be nothing strange for us to go to any of those who have been appointed by God as teachers in the church, and propose any question of a like order to this, Who, then, is greatest in the kingdom of heaven? What, then, was already known to the disciples of the matters relating to this question? And what was the point under inquiry? That there is not equality in regard to those who are deemed worthy of the kingdom of heaven they had apprehended, and that, as there was not equality, some one was greatest, and so in succession down to the least: but of what nature was the greatest, and what was the way of life of him who was the least, and who occupied the middle position, they further desired to know; unless, indeed, it is more accurate to say that they knew who was least from the words, Whosoever shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven; but who was the greatest of all they did not know, even if they had grasped the meaning of the words, Whosoever shall do and teach them, the same shall be called great in the kingdom of heaven; Matthew 5:19 for as there were many great, it was not clear to them who was the greatest of the great, to use a human standard. And that many are great, but the great not equally great, will be manifest from the ascription of the epithet great to Isaac, who grew great, and became exceedingly great, Genesis 26:13 and from what is said in the case of Moses, and John the Baptist, and the Saviour. And every one will acknowledge that even though all these were great according to the Scripture, yet the Saviour was greater than they. But whether John also (than whom there was no greater among those born of women), Matthew 11:11 was greater than Isaac and Moses, or whether he was not greater, but equal to both, or to one of them, it would be hazardous to declare. And from the saying, But Isaac, waxing great, became greater, Genesis 26:13 until he became not simply great, but with the twice repeated addition, exceedingly, we may learn that there is a difference among the great, as one is great, and another exceedingly great, and another exceedingly exceedingly great. The disciples, therefore, came to Jesus and sought to learn, who was the greatest in the kingdom of heaven; and perhaps they wished to learn, hearing from Him sometimes like this, A certain one is greatest in the kingdom of heaven; but He gives a universal turn to the discourse, showing what was the quality of him who was greatest in the kingdom of heaven. Let us seek to understand, from what is written, to the best of our ability, who this is. For Jesus called a little child,
Matthew 18:2 etc.
16. Why the Great are Compared to Little Children.
But first we may expound it in simple fashion. One, expounding the word of the Saviour here after the simple method, might say that, if any one who is a man mortifies the lusts of manhood, putting to death by the spirit the deeds of the body, and always bearing about in the body the putting to death of Jesus, 2 Corinthians 4:10 to such a degree that he has the condition of the little child who has not tasted sensual pleasures, and has had no conception of the impulses of manhood, then such an one is converted, and has become as the little children. And the greater the advance he has made towards the condition of the little children in regard to such emotions, by so much the more as compared with those who are in training and have not advanced to so great a height of self-control, is he the greatest in the kingdom of heaven. But that which has been said about little children in respect of lustful pleasures, the same might also be said in regard to the rest of the affections and infirmities and sicknesses of the soul, into which it is not the nature of little children to fall, who have not yet fully attained to the possession of reason; as, for example, that, if any one be converted, and, though a man, such an one becomes as a child in respect of anger; and, as is the child in relation to grief, so that sometimes he laughs and plays at the very time that his father or mother or brother is dead, he who is converted would become such an one as little children; and, having received from the Word a disposition incapable of grief, so that he becomes like the little child in regard to grief. And the like you will say about what is called pleasure, in regard to which the wicked are irrationally lifted up, from which little children do not suffer, nor such as have been converted and become as little children. As, then, it has been accurately demonstrated also by others, that no passion is incident to the little children who have not yet attained to full possession of reason; and if no passion, clearly fear also; but, if there be anything corresponding to the passions, these are faint, and very quickly suppressed, and healed in the case of little children, so that he is worthy of love, who, being converted as the little children, has reached such a point as to have, as it were, his passions in subjection like the little children. And with regard to fear, therefore, similar things to those spoken might be conceived, that the little children do not experience the fear of the wicked, but a different thing, to which those who have an accurate knowledge of questions in regard to the passions and their names give the name of fear; as, for example, in the case of children there is a forgetfulness of their evils at the very time of their tears, for they change in a moment, and laugh and play along with those who were thought to grieve and terrify them, but in truth had wrought in them no such emotion. So too, moreover, one will humble himself like the little child which Jesus called; for neither haughtiness, nor conceit in respect of noble birth, or wealth, or any of those things which are thought to be good, but are not, comes to a little child. Wherefore you may see those who are not altogether infants, up to three or four years of age, like to those who are of mean birth, though they may seem to be of noble birth, and not appearing at all to love rich children rather than the poor. If, therefore, in the same way as according to their age children are affected towards those passions which exalt the senseless, the disciple of Jesus under the influence of reason has humbled himself like the little child which Jesus showed, not being exalted because of vainglory, nor puffed up on the ground of wealth, or raiment, nor elated because of noble birth, in particular are they to be received and imitated in the name of Jesus, who have been converted as the Word showed, like the little child which Jesus took to Him; since especially in such the Christ is, and therefore He says, Whosoever shall receive one such little child in My name receives Me.
Matthew 18:5
17. The Little Ones and Their Stumbling-Blocks.
But it is a hard task to expound what follows in logical harmony with what has already been said; for one might say, how is it that he who is converted and has become as the little children, is a little one among such as believe in Jesus, and is capable of being caused to stumble? And likewise let us attempt to explain this coherently. Every one that gives his adherence to Jesus as the Son of God according to the true history concerning Him, and by deeds done according to the Gospel, is on the way to living the life which is according to virtue, is converted and is on the way towards becoming as the little children; and it is impossible for him not to enter into the kingdom of heaven. There are, indeed, many such; but not all, who are converted with a view to becoming like the little children, have reached the point of being made like little children; but each wants so much of the likeness to the little children, as he falls short of the disposition of little children towards the passions, of which we have spoken. In the whole multitude, then, of believers, are also those who, having been, as it were, just converted in regard to their becoming as the little children, at the very point of their conversion that they may become as the little children, are called little; and those of them, who are converted that they may become as the little children, but fall far short of having truly become as the little children, are capable of being caused to stumble; each of whom falls so far short of the likeness to them, as he falls short of the disposition of children towards the passions, of which we have spoken, to whom we ought not to give occasions of stumbling-block; but, if it be otherwise, he who has caused him to stumble will require, as contributing towards his cure, to have an ass's millstone hanged about his neck, and be sunk into the depths of the sea.
Matthew 18:6
For, in this way, when he has paid the due penalty in the sea, where is the dragon which God formed to play in it, and, so far as is expedient for the end in view, has been punished and undergone suffering, he shall then have his part in those troubles which belong to the depths of the sea, which he endured when he was dragged down by the ass's millstone. For there are also differences of millstones, so that one of them may be, so to call it, the millstone of a man, and another that of an ass; and that is human, about which it is written, Two women shall be grinding at the mill; one is taken and one is left; Matthew 24:41 but the millstone of the ass is that which shall be put round him who has given occasion of stumbling-block. But some one might say— I know not whether he would speak soundly or erroneously— that the ass's millstone is the heavy body of the wicked man, which is sunken downwards, and which he will receive at the resurrection that he may be sunk in the abyss which is called the depth of the sea, where is the dragon which God formed to play therein. But another will refer the creating of a stumbling-block to one of the little ones to the powers that are unseen by men; for from these arise many stumbling-blocks to the little ones pointed out by Jesus. But when they cause to stumble one of the little ones pointed out by Jesus, who are believers in Him, he shall assume an ass's millstone, the corruptible body which presses heavily on the soul, which is itself hung from the neck, which is dragged down to the affairs in this life, that by means of these their conceit may be taken away, and having paid the penalty, they shall come, through means of the ass's millstone, to the condition expedient for them.
18. Who Was the Little Child Called by Jesus.
Now another interpretation different from what is called the simpler may be uttered; whether as dogma, or for the sake of exercise, so to speak, let us also inquire what was the little child who was called by Jesus and set in the midst of the disciples. Now consider if you can say that the little child, whom Jesus called, was the Holy Spirit who humbled Himself, when He was called by the Saviour, and set in the midst of the reason of the disciples of Jesus; if, indeed, He wishes us, being turned away from everything else, to be turned towards the examples suggested by the Holy Spirit, so that we may so become as the little children, who are themselves also turned and likened to the Holy Spirit; which little children God gave to the Saviour, according to what is said in Isaiah, Behold, I and the little children which God has given to me. And it is not possible for any one to enter into the kingdom of heaven, who has not been turned away from the affairs of this world, and made like the little children who possess the Holy Spirit; which Holy Spirit was called by Jesus, and, descending from His own perfection to men as a little child, was set by Jesus in the midst of the disciples. It is necessary, then, for him who has turned away from the desires of this world to humble himself not simply as the little child, but, according to what is written, as this little child.
Matthew 18:4
But to humble oneself as that little child is to imitate the Holy Spirit, who humbled Himself for the salvation of men. Now, that the Saviour and the Holy Spirit were sent by the Father for the salvation of men has been declared in Isaiah, in the person of the Saviour, saying, And now the Lord has sent me and His Spirit. Isaiah 48:16 You must know, however, that this expression is ambiguous; for either God sent, but also the Holy Spirit sent, the Saviour; or, as we have taken it, the Father sent both— the Saviour and the Holy Spirit. He, therefore, who has humbled himself more than all those who have humbled themselves in imitation of that little child, is the greatest in the kingdom of heaven. For there are many who are willing to humble themselves as that little child; but the man, who in every respect has become like to the little child who humbled himself, in the name of Jesus— especially in Jesus Himself—in reality, would be found to be he who is named greater than all in the kingdom of heaven. But as he receives Jesus, whosoever receives one such of the little children in His name, so he rejects Jesus and casts Him out, who does not wish to receive one such little child in the name of Jesus. But if, also, there is a difference in those who are deemed worthy of the Holy Spirit, as believers receive more or less of the Holy Spirit, there would be some little ones among those who believe in God who can be made to stumble: to avenge whose being made to stumble the Word says, with reference to those who had caused them to stumble, It is profitable for him that an ass's millstone should be hanged about his neck, and that he should be sunk in the depth of the sea.
Matthew 18:6
Let these things be said in regard to the passage of Matthew before us.
19. The Parallel Passages in Mark and Luke.
But let us consider also the like account in the other Evangelists. Mark, Mark 9:33-34 then, says, that the Twelve reasoned in the way as to which of them was the greatest. Wherefore He sat down, and called them, and teaches who is the greatest, saying, that he who became last of all by means of his moderation and gentleness, would as the greatest obtain the first place, so that he did not receive the place of one who was being ministered unto, but the place of one who ministered, and that not to some but not to others, but to all absolutely; for attend to the words, If any man would be first he shall be last of all, and minister of all. Mark 9:35 And next to that He says, that He, — Jesus to-wit— took a little child, and set him in the midst of His own disciples, and taking him in His arms, He said unto them, Whosoever shall receive one of the little children in My name receives Me. Mark 9:36-37 But what was the little child which Jesus took and placed in His arms, according to the deeper meaning in the passage? Was it the Holy Spirit? And to this little child, indeed, some were likened, of whom He said, Whosoever shall receive one of such little children in My name receives Me. According to Luke, however, the reasoning did not arise spontaneously in the disciples, but was suggested to them by the question, which of them should be greatest. Luke 9:46 And Jesus, seeing the reasoning of their heart, as He had eyes that see the reasonings of hearts—seeing the reasoning of their heart—without being questioned, according to Luke, took the little child and set him, not in the midst alone, as Matthew and Mark have said, but now, also, by His side, and said to the disciples, not only, Whosoever shall receive one such little child, or, Whosoever shall receive one of such little ones in My name receives Me, but, now going even a step higher, Whosoever shall receive this little child in My name receives Me. Luke 9:47-48 It is necessary, therefore, according to Luke, to receive in the name of Jesus that very little child which Jesus took and placed by His side. And I know not if there be any one who can interpret figuratively the word, Whosoever shall receive this little child in My name. For it is necessary that each of us should receive in the name of Jesus that little child which Jesus then took and set by His side; for he lives as immortal, and we must receive him from Jesus Himself in the name of Jesus; and without being separated from him, Jesus is with him who receives the little child, so that according to this it is said, Whosoever shall receive this little child in My name receives Me. Then, since the Father is inseparable from the Son, He is with him who receives the Son. Wherefore it is said, And whosoever shall receive Me receives Him that sent Me. Luke 9:48 But he who has received the little child, and the Saviour, and Him that sent Him, is least of all the disciples of Jesus, making himself little. But, so far as he belittles himself, to that extent does he become great; as that very thing, which caused him the more to make himself little, contributes to his advance in greatness; for attend to what is said, He that is least among you all the same is great; but in other manuscripts we read, The same shall be great. Now, according to Luke, If any one shall not receive the kingdom of God as the little child, he shall in no wise enter therein. Luke 18:17 And this expression is ambiguous; for either it means that he who receives the kingdom of God may become as a little child, or, that he may receive the kingdom of God, which has become to him as a little child. And perhaps here those who receive the kingdom of God receive it, when it is as a little child, but in the world to come no longer as a little child; and they receive the greatness of the perfection in the spiritual manhood, so to speak, which perfection is manifested to all who in the present time receive it, when it is here as a little child.
20. The World and Offences. Various Meanings of World.
Woe unto the world because of occasions of stumbling.
Matthew 18:7
The expression cosmos, is used in itself and absolutely in the passage, He was in the cosmos and the cosmos knew Him not, John 1:10 but it is used relatively and in respect of its connection with that of which it is the cosmos, in the words, Lest you look up to the heaven, and seeing the sun, and the moon, and all the cosmos of the heavens, you should stray and bow down to them and worship them. Deuteronomy 4:19 And the like you will find in the Book of Esther, spoken about her, when it is written, stripping off all her cosmos. For the word cosmos, simply, is not the same as the cosmos of heaven, or the cosmos of Esther; and this which we are now investigating is another. I think, then, that the world is not this compacted whole of heaven and earth according to the Divine Scriptures, but only the place which is round about the earth, and this is not to be conceived in respect of the whole earth, but only in respect of ours which is inhabited; for the true light was in the world, that is, in the place which is around, conceived in relation to our part of the earth; and the world knew Him not, John 1:10 that is, the men in the region round about, and perhaps also the powers that have an affinity to this place. For it is monstrous to understand by the world here the compacted whole formed of heaven and earth, and those in it; so that it could be said, that the sun and moon and the choir of the stars and the angels in all this world, did not know the true light, and, though ignorant of it, preserved the order which God had appointed for them. But when it is said by the Saviour in the prayer to the Father, And, now, glorify me, O Father, with Your own self, with the glory which I had with You before the world was, John 17:5 you must understand by the world, that which is inhabited by us on the earth; for it was from this world that the Father gave men to the Son, in regard to whom alone the Saviour beseeches His Father, and not for the whole world of men. Moreover, also, when the Saviour says, And I come to you and am no longer in the world, John 17:11 He speaks of the terrestrial world; for it is not to be supposed that He spoke things contradictory when He said, And I come to you, and I am no longer in the world, and I am in the world. But also in this, And these things I speak in the world, John 17:13 we must think of the place round about the earth. And this is clearly indicated also by the words, And the world hated them, because they are not of the world. John 17:14 For it hated us from the time when we no longer look at the things which are seen, but at the things which are not seen, 2 Corinthians 4:18 because of the teaching of Jesus; not the world of heaven and earth and them that are therein, all compacted together but the men on the earth along with us. And the saying, They are not of the world, John 17:21 is equivalent to, They are not of the place round about the earth. And so also the disciples of Jesus are not of this world, as He was not of the world. And further also the saying, That the world may believe that You have sent Me, twice spoken in the Gospel according to John, does not refer to the things that are superior to men, but to men who need to believe that the Father sent the Son into the world here. Yea, and also in the Apostle, Your faith is proclaimed in the whole world. Romans 1:8
21. The Woe Does Not Apply to the Disciples of Jesus.
But if there is woe unto men everywhere on the earth, because of occasions of stumbling to those who are laid hold of by them; but the disciples are not of the world, as they do not look at things seen, like as the Master is not of this world; to no one of the disciples of Jesus does the woe because of occasions of stumbling apply, since great peace have they who love the law of God, and there is to them no occasion of stumbling. But if any one seems to be called a disciple, but yet is of the world, because of his loving the world, and the things therein—I mean, the life in the place round about the earth, and the property in it, or the possessions, or any form of wealth whatsoever—so that the saying, they are not of the world, John 17:16 does not fit him; to him, as being really of the world, shall come that which happens to the world, the woe, because of occasions of stumbling. But let him who wishes to avoid this woe not be a lover of life, but let him say with Paul, The world is crucified unto me, and I unto the world. Galatians 6:14 For the saints while in the tabernacle, do groan being burdened 2 Corinthians 5:4 with the body of humiliation, and do all things that they may become worthy to be found in the mystery of the resurrection, when God shall fashion anew the body of humiliation not of all, but of those who have been truly made disciples to Christ, so that it may be conformed to the body of the glory of Christ. Philippians 3:21 For as none of the woes happen to any of the disciples of Christ, so does not this woe, because of occasions of stumbling; for, supposing that thousands of occasions should arise, they shall not touch those who are no longer of the world. But if any one, because of his faith wanting ballast, and the instability of his submission in regard to the Word of God, is capable of being caused to stumble, let him know that he is not called by Jesus His disciple. Now we must suppose that so many stumbling-blocks come, that, as a result, the woes extend not to some parts of the earth, but to the whole world which is in it.
22. What the Occasions of Stumbling Are.
And it must needs be that occasions of stumbling come,
Matthew 18:7
which I take to be different from the men by whom they come. The occasions then which come are an army of the devil, his angels, and a wicked band of impure spirits, which, seeking out instruments through whom they will work, often find men altogether strangers to piety, and sometimes even some of those who are thought to believe the Word of God, for whom exists a worse woe than that which comes to him who is caused to stumble, just as also it shall be more tolerable for Tyre and Sidon in the day of judgment, Matthew 11:22 than for the places where Jesus did signs and wonders, and yet was not believed. But as one might undertake to make a collection from the Scriptures of those who are pronounced blessed, and of the things in respect of which they are so called, so also he might undertake to do with the woes which are written, and those in whose case the woes are spoken. But that the woe is worse in the case of him who causes to stumble, than in him who is made to stumble, you may prove by the passage, Whoso shall cause to stumble one of these little ones which believe in Me, it is profitable for him,
Matthew 18:6 etc.;
for, while the little one who is made to stumble receives retribution from him who caused him to stumble, it is expedient that the severe and intolerable punishment which is written should befall the man who has caused the stumbling. But if we were to give more careful consideration to these things, we should be on our guard against sinning against the brethren, and wounding their conscience when it is weak, lest we sin against Christ; 1 Corinthians 8:11-12 as often our brethren about us, for whom Christ died, perish, not only through our knowledge, but also through some other causes connected with us; in the case of whom, we, sinning against Christ, shall pay the penalty, the soul of them who perish through us being required of us.
23. In What Sense Necessary.
Next we must test accurately the meaning of the word necessity in the passage, For there is a necessity that the occasions come,
Matthew 18:7
and to the like effect in Luke, It is 'inadmissible' but that occasions of stumbling should come, Luke 18:1 instead of impossible. And as it is necessary that that which is mortal should die, and it is impossible but that it should die, and as it must needs be that he who is in the body should be fed, for it is impossible for one who is not fed to live, so it is necessary and impossible but that occasions of stumbling should arise, since there is a necessity also that wickedness should exist before virtue in men, from which wickedness stumbling-blocks arise; for it is impossible that a man should be found altogether sinless, and who, without sin, has attained to virtue. For the wickedness in the evil powers, which is the primal source of the wickedness among men, is altogether eager to work through certain instruments against the men in the world. And perhaps also the wicked powers are more exasperated when they are cast out by the word of Jesus, and their worship is lessened, their customary sacrifices not being offered unto them; and there is a necessity that these offenses come; but there is no necessity that they should come through any particular one; wherefore the woe falls on the man through whom the stumbling-block comes, as he has given a place to the wicked power whose purpose it is to create a stumbling-block. But do not suppose that by nature, and from constitution, there are certain stumbling-blocks which seek out men through whom they come; for as God did not make death, so neither did He create stumbling-blocks; but free-will begot the stumbling-blocks in some who did not wish to endure toils for virtue.
24. The Offending Hand, or Foot, or Eye.
And it is well, then, if the eye and the hand are deserving of praise, that the eye cannot with reason say to the hand, I have no need of you. 1 Corinthians 12:21 But if any one in the whole body of the congregations of the church, who because of his practical gifts has the name of hand, should change and become a hand causing to stumble, let the eye say to such a hand, I have no need of you, and, saying it, let him cut it off and cast it from him.
Matthew 18:8
And so it is well, if any head be blessed, and the feet worthy of the blessed head, so that the head observing the things which are becoming to itself, may not be able to say to the feet, I have no need of you. If, however, any foot be found to become a stumbling-block to the whole body, let the head say to such a foot, I have no need of you, and having cast it off, let him cast it from himself; for even it is much better that the rest of the body should enter into life, wanting the foot or the hand which caused the stumbling-block, rather than, when the stumbling-block has spread over the whole body, it should be cast into the hell of fire with the two feet or the two hands. And so it is well, that he who can become the eye of the whole body should be worthy of Christ and of the whole body; but if such an eye should ever change, and become a stumbling-block to the whole body, it is well to take it out and cast it outside the whole body, and that the rest of the body without that eye should be saved, rather than that along with it, when the whole body has been corrupted, the whole body should be cast into the hell of fire. For the practical faculty of the soul, if prone to sin, and the walking faculty of the soul, so to speak, if prone to sin, and the faculty of clear vision, if prone to sin, may be the hand that causes to stumble, and the foot that causes to stumble, and the eye that causes to stumble, which things it is better to cast away, and having put them aside to enter into life without them, like as one halt, or maimed, or one-eyed, rather than along with them to lose the whole soul. And likewise in the case of the soul it is a good and blessed thing to use its power for the noblest ends; but if we are going to lose one for any cause, it is better to lose the use of it, that along with the other powers we may be saved.
25. The Eye or Hand Allegorized.
And it is possible to apply these words also to our nearest kinsfolk, who are our members, as it were; being considered to be our members, because of the close relationship; whether by birth, or from any habitual friendship, so to speak; whom we must not spare if they are injuring our soul. For let us cut off from ourselves as a hand or a foot or an eye, a father or mother who wishes us to do that which is contrary to piety, and a son or daughter who, as far as in them lies, would have us revolt from the church of Christ and the love of Him. But even if the wife of our bosom, or a friend who is kindred in soul, become stumbling-blocks to us, let us not spare them, but let us cut them out from ourselves, and cast them outside of our soul, as not being truly our kindred but enemies of our salvation; for whosoever hates not his father, and mother, Luke 14:26 and the others subjoined, when it is the fitting season to hate them as enemies and assailants, that he may be able to win Christ, this man is not worthy of the Son of God. And in respect of these we may say, that from a critical position any lame one, so to speak, is saved, when he has lost a foot— say a brother— and alone obtains the inheritance of the kingdom of God; and a maimed one is saved, when his father is not saved, but they perish, while he is separated from them, that he alone may obtain the benedictions. And so also any one is saved with one eye, who has cut out the eye of his own house, his wife, if she commit fornication, lest having two eyes he may go away into the hell of fire.
26. The Little Ones and Their Angels.
See that you despise not one of these little ones.
Matthew 18:10
It seems to me that as among the bodies of men there are differences in point of size—so that some are little, and others great, and others of middle height, and, again, there are differences among the little, as they are more or less little, and the same holds of the great, and of those of middle height—so also among the souls of men, there are some things which give them the stamp of littleness, and other things the stamp of greatness, so to speak, and generally, after the analogy of things bodily, other things the stamp of mediocrity. But in the case of bodies, it is not due to the action of men but to the spermatic principles, that one is short and little, another great, and another of middle height; but in the case of souls, it is our free-will, and actions of such a kind, and habits of such a kind, that furnish the reason why one is great, or little, or of middle height; and it is of our free-will either by advancing in stature to increase our size, or not advancing to be short. And so indeed I understand the words about Jesus having assumed a human soul, Jesus advanced; Luke 2:52 for as from the free-will there was an advance of His soul in wisdom and grace, so also in stature. And the Apostle says, Until we all attain unto a full-grown man, unto the measure of the stature of the fullness of Christ; Ephesians 4:13 for we must think that he attains unto a man, and that full-grown, according to the inner man, who has gone through the things of the child, and has reached the stage of the man, and has put away the things of the child, and generally, has perfected the things of the man. And so we must suppose that there is a certain measure of spiritual stature unto which the most perfect soul can attain by magnifying the Lord, and become great. Thus, then, these became great, of whom this is written, Isaac, and Moses, and John, and the Saviour Himself above all; for also about Him Gabriel said, He shall be great; Luke 1:32 but the little ones are the newborn babes which long for the reasonable milk which is without guile, 1 Peter 2:2 such as stand in need of nursing-fathers and nursing-mothers, spoken of in Isaiah when he says, about the calling from the Gentiles, And they shall bring the sons in the bosom, and take their daughters on the shoulders, and kings shall be your nursing-fathers and their princesses your nursing-mothers. Isaiah 49:22-23 For these reasons you will, then, attend to the word, Do not despise one of these little ones,
Matthew 18:10
and consider whether it is their angels who bring them in their bosom, since they have become sons, and also take on their shoulders what are called daughters, and whether from them are the nursing-fathers who are called kings, and the nursing-mothers who are called princesses. And since the little ones, pointed out by our Saviour, are under the stewardship as of nursing-fathers and nursing-mothers, on this account I think that Moses, who believed that he had been already assigned a place among the ranks of the great, said, with regard to the promise, My angel shall go before you, Exodus 32:34 If you yourself do not go along with me, carry me not up hence. Exodus 33:15 For though the little one even be an heir, yet as being a child he differs nothing from a servant when he is a child, Galatians 4:1 and to the extent to which he is little has the spirit of bondage to fear; Romans 8:15 but he who is not at all any longer such has no longer the spirit of bondage, but already the spirit of adoption, when perfect love casts out fear; 1 John 4:18 it will be plain to you, how that according to these things the angel of the Lord is said to encamp round about them that fear Him, and to save them. But you will consider, according to these things also, whether these are indeed angels of the little ones who are led by the spirit of bondage to fear, when the angel of the Lord encamps round about them that fear Him and delivers them; but of the great, whether it is the Lord who is greater than the angels, who might say about each of them, I am with him in affliction; and, so long as we are imperfect, and need one to assist us that we may be delivered from evils, we stand in need of an angel of whom Jacob said, The angel who delivered me from all the evils; Genesis 48:16 but, when we have become perfected, and have passed through the stage of being subject to nursing-fathers and nursing-mothers and guardians and stewards, Galatians 4:4 we are meet to be governed by the Lord Himself.
27. When the Little Ones are Assigned to Angels.
Then again one might inquire at what time those who are called their angels assume guardianship of the little ones pointed out by Christ; whether they received this commission to discharge concerning them, from what time by the laver of regeneration, Titus 3:5 through which they were born as new-born babes, they long for the reasonable milk which is without guile, 1 Peter 2:2 and no longer are in subjection to any wicked power; or, whether from birth they had been appointed, according to the foreknowledge and predestination of God, over those whom God also foreknew, and foreordained to be conformed to the glory of the Christ. Romans 8:29 And with reference to the view that they have angels from birth, one might quote, He who separated me from my mother's womb, Galatians 1:15 and, From the womb of my mother you have been my protector, and, He has assisted me from my mother's womb, and, Upon you I was cast from my mother, and in the Epistle of Jude, To them that are beloved in God the Father and are kept for Jesus Christ, being called, Jude 1 — kept completely by the angels who keep them.
28. Close Relationship of Angels to Their Little Ones.
With reference to the words, When through the laver I became a child in Christ, it may be said, that there is no holy angel present with those who are still in wickedness, but that during the period of unbelief they are under the angels of Satan; but, after the regeneration, He who has redeemed us with His own blood consigns us to a holy angel, who also, because of his purity, beholds the face of God. And a third exposition of this passage might be something like the following, which would say, that as it is possible for a man to change from unbelief to faith, and from intemperance to temperance, and generally from wickedness to virtue, so also it is possible that the angel, to whom any soul has been entrusted at birth, may be wicked at the first, but afterwards may at some time believe in proportion as the man believes, and may make such advance that he may become one of the angels who always behold the face of the Father in heaven,
Matthew 18:10
beginning from the time that he is yoked along with the man who was foreknown and foreordained to believe at that time, the judgments of God, which are unspeakable and unsearchable and like to the depths, fitly bringing together all this harmonious relationship— angels with men. And it may be that as when a man and his wife are both unbelievers, sometimes it is the man who first believes and in time saves his wife, and sometimes the wife who begins and afterwards in time persuades her husband, so it happens with angels and with men. If, however, anything of this kind takes place in the case of other angels or not, you may seek out for yourself. But consider whether it may not be appropriate to say something of this kind in regard to each angel who is so honoured according to the word of the Saviour, that he is said to behold always the face of the Father who is in heaven. But since in what we said above, that the little ones have angels, but that the great have passed beyond such a position, some one will quote in opposition to us from the Acts of the Apostles, where it is written, that a certain maid Rhoda, when Peter knocked at the door, came to answer, and recognizing the voice of Peter, ran in and announced that Peter stood before the gate; but when they who were gathered together in the house wondered, and thought that it was quite impossible that Peter verily stood before the gate, they said, It is his angel. Acts 12:13-15 For the objector will say that, as they had learned once for all that each of the believers had some definite angel, they knew that Peter also had one. But he, who adheres to what we have previously said, will say that the word of Rhoda was not necessarily a dogma, and perhaps also the word of those who did not accurately know, when one as being little and God-fearing is governed by angels, and when now by the Lord Himself. After this, in order to establish our conception of the little one which we have brought forward, it will be said that we need no command about not despising in the case of the great, but we do need it in the case of the little; wherefore it is not merely said, Do not despise one of these, pointing to all the disciples, but one of these little ones,
Matthew 18:10
pointed out by Him, who sees the littleness and the greatness of the soul.
29. The Little Ones and the Perfect.
But another might say that the perfect man is here called little, applying the word, For he that is least among you all, the same is great, Luke 9:48 and will affirm that he who humbles himself and becomes a child in the midst of all that believe, though he be an apostle or a bishop, and becomes such as when a nurse cherishes her own children, 1 Thessalonians 2:7 is the little one pointed out by Jesus, and that the angel of such an one is worthy to behold the face of God. For to say that the little are here called perfect, according to the passage, He that is least among you all, the same is great, Luke 9:48 and as Paul said, Unto me who am less than the least of all saints was this grace given, Ephesians 3:8 will seem to be in harmony with the saying, Whoso shall cause one of these little ones to stumble,
Matthew 18:6
and So it is not the will of My Father in heaven, that one of these little ones should perish.
Matthew 18:14
For he, as has been stated, who is now little, could not be made to stumble nor perish, for great peace have they who love the law of God, and there is no stumbling-block to them; and he could not perish, who is least of all among all the disciples of Christ, and on this account becomes great; and, since he could not perish, he could say, Who shall separate us from the love, Romans 8:35 etc. But he who wishes to maintain this last exposition will say that the soul even of the just man is changeable, as Ezekiel also testifies, saying, that the righteous man may abandon the commandments of God, so that his former righteousness is not reckoned unto him; Ezekiel 33:12 wherefore it is said, Whoso shall cause to stumble one of these little ones,
Matthew 18:6
and, It is not the will of My Father which is in heaven that one of these little ones should perish. Matthew 18:14
[As for the exposition of the matters relating to the hundred sheep, you may consult the homilies on Luke. Matthew 18:12-14]
30. The Sinning Brother.
If your brother sin against you, go, show him his fault between you and him alone.
Matthew 18:15
He, then, who attends closely to the expression, in proof of the surpassing philanthropy of Jesus, will say, that as the words do not suggest a difference of sins, they will act in a singular manner and contrary to the goodness of Jesus, who supply the thought, that these words are to be understood as being limited in their application to lesser sins. But another, also attending closely to the expression, and not wishing to introduce these extraneous thoughts, nor admitting that it is spoken about every sin, will say, that he who commits those great sins is not a brother, even if he be called a brother, as the Apostle says, If any one that is named a brother be a fornicator, or covetous, or an idolater, etc., with such an one not to eat; 1 Corinthians 5:11 for no one who is an idolater, or a fornicator, or covetous, is a brother; for if he, who seems to bear the name of Christ, though he is named a brother, has something of the features of these, he would not rightly be called a brother. As then he, who says that such words are spoken about every sin, whether the sin be murder, or poisoning, or pederasty, or anything of that sort, would give occasion of injury to the exceeding goodness of Christ, so, on the contrary, he who distinguishes between the brother and him who is called the brother, might teach that, in the case of the least of the sins of men, he who has not repented after the telling of the fault is to be reckoned as a Gentile and a publican, for sins which are not unto death, 1 John 5:16 or, as the law has described them in the Book of Numbers, not death-bringing. Numbers 18:22 This would seem to be very harsh; for I do not think that any one will readily be found who has not been censured thrice for the same form of sin, say, reviling, with which revilers abuse their neighbours, or those who are carried away by passion, or for over-drinking, or lying and idle words, or any of those things which exist in the masses. You will inquire, therefore, whether any observation of the passage has escaped the notice of those, who are influenced by their conception of the goodness of the Word, and grant pardon to those who have committed the greatest sins, as well as of those who teach that, in the case of the very least sins, he is to be reckoned as a Gentile and a publican, making him a stranger to the church, after he has committed three very trivial transgressions. But the following seems to me to have been overlooked by both of them, namely, the words, You have gained your brother.
Matthew 18:15
It is assigned by the Word to him only who heard, and He no longer applies it in the case of him who has stumbled twice or thrice and been censured; but that which was to be said about him who was censured twice or thrice, corresponding to the saying, You have gained your brother, He has left in the air, so to speak. He is not, therefore, altogether gained, nor will he altogether perish, or he will receive stripes. And attend carefully to the first passage, If he hear you, you have gained your brother, and to the second passage, which is literally, If he hear you not, take with yourself one or two more, that at the mouth of two or three witnesses every word may be established.
Matthew 18:15-16
What, then, will happen to him who has been censured for the second time, after every word has been established by two or three witnesses, He has left us to conceive. And, again, If he refuse to hear them — manifestly, the witnesses who have been taken— tell it, he says, to the church;
Matthew 18:17
and He does not say what he will suffer if he does not hear the church, but He taught that if he refused to hear the church, then he who had thrice admonished, and had not been heard, was to regard him for the future as the Gentile and the publican.
Matthew 18:17
Therefore he is not altogether gained, nor will he altogether perish. But what at all he will suffer, who at first did not hear, but required witnesses, or even refused to hear these, but was brought to the church, God knows; for we do not declare it, according to the precept, Judge not that you be not judged, Matthew 7:1 until the Lord come, who will both bring to light the hidden things of darkness and make manifest the counsels of the hearts. 1 Corinthians 4:5 But, with reference to the seeming harshness in the case of those who have committed less sins, one might say that it is not possible for him who has not heard twice in succession to hear the third time, so as, on this account, no longer to be as a Gentile or a publican, or no longer to stand in need of the censure in presence of all the church. For we must bear in mind this, So it is not the will of My Father in heaven that one of these little ones should perish.
Matthew 18:14
For if we must all stand before the judgment-seat of Christ, that each one may receive the things done in the body, according to what he has done, whether it be good or bad, 2 Corinthians 5:10 let each one with all his power do what he can so that he may not receive punishment for more evil things done in the body, even if he is going to receive back for all the wrongs which he has done; but it should be our ambition to procure the reward for a greater number of good deeds, since with what measure we mete, it shall be measured to us, Matthew 7:2 and, according to the works of our own hands shall it happen unto us, Isaiah 3:11 and not in infinite wise, but either double or sevenfold shall sinners receive for their sins from the hand of the Lord; since He does not render unto any one according to the works of his hands, but more than that which he has done, for Jerusalem, as Isaiah taught, received from the hand of the Lord double for her sins; Isaiah 40:2 but the neighbours of Israel, whoever they may be, will receive sevenfold, according to the following expression in the Psalms, Render unto our neighbours sevenfold into their bosom the reproach with which they have reproached You, O Lord. And other forms of payment in return could be found, which, if we apprehend, we shall know that to repent after any sin, whatever its greatness, is advantageous, in order that, in addition to our not being punished for more offenses, there may be some hope left to us concerning good deeds done afterwards at some time, even though, before them, thousands of errors have been committed by anyone of us. For it would be strange that evil deeds should be reckoned to any one, but the better which are done after the bad should profit nothing; which may also be learned from Ezekiel, Ezekiel xxxiii by those who pay careful consideration to the things said about such cases.
31. The Power to Bind on Earth and in Heaven.
But to me it seems that, to the case of him who after being thrice admonished was adjudged to be as the Gentile and the publican, it is fitly subjoined, Verily, I say unto you, — namely, to those who have judged any one to be as the Gentile and the publican— and what things soever you shall bind on the earth,
Matthew 18:18 etc.;
for with justice has he, who has thrice admonished and not been heard, bound him who is judged to be as a Gentile and a publican; wherefore, when such an one is bound and condemned by one of this character, he remains bound, as no one of those in heaven overturns the judgment of the man who bound him. And, in like manner, he who was admonished once for all, and did things worthy of being gained, having been set free by the admonition of the man who gained him, and no longer bound by the cords of his own sins, Proverbs 5:22 for which he was admonished, shall be adjudged to have been set free by those in heaven. Only, it seems to be indicated that the things, which above were granted to Peter alone, are here given to all who give the three admonitions to all that have sinned; so that, if they be not heard, they will bind on earth him who is judged to be as a Gentile and a publican, as such an one has been bound in heaven. But since it was necessary, even if something in common had been said in the case of Peter and those who had thrice admonished the brethren, that Peter should have some element superior to those who thrice admonished, in the case of Peter, this saying I will give to you the keys of the kingdom of the heavens, Matthew 16:19 has been specially set before the words, And what things soever you shall bind on earth, etc. And, indeed, if we were to attend carefully to the evangelical writings, we would also find here, and in relation to those things which seem to be common to Peter and those who have thrice admonished the brethren, a great difference and a pre-eminence in the things said to Peter, compared with the second class. For it is no small difference that Peter received the keys not of one heaven but of more, and in order that whatsoever things he binds on the earth may be bound not in one heaven but in them all, as compared with the many who bind on earth and loose on earth, so that these things are bound and loosed not in the heavens, as in the case of Peter, but in one only; for they do not reach so high a stage, with power as Peter to bind and loose in all the heavens. Matthew 16:19 The better, therefore, is the binder, so much more blessed is he who has been loosed, so that in every part of the heavens his loosing has been accomplished.
1. The Power of Harmony in Relation to Prayer.
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.
Matthew 18:19
The word symphony is strictly applied to the harmonies of sounds in music. And there are indeed among musical sounds some accordant and others discordant. But the Evangelic Scripture is familiar with the name as applied to musical matters in the passage, He heard a symphony and dancing. Luke 15:25 For it was fitting that when the son who had been lost and found came by penitence into concord with his father a symphony should be heard on the occasion of the joyous mirth of the house. But the wicked Laban was not acquainted with the word symphony in his saying to Jacob, And if you had told me I would have sent you away with mirth and with music and with drums and a harp. Genesis 31:27 But akin to the symphony of this nature is that which is written in the second Book of Kings when the brethren of Aminadab went before the ark, and David and his son played before the Lord on instruments artistically fitted with might and with songs; 2 Samuel 6:4-5 for the instruments thus fitted with might and with songs, had in themselves the musical symphony which is so powerful that when two only, bring along with the symphony which has relation to the music that is divine and spiritual, a request to the Father in heaven about anything whatsoever, the Father grants the request to those who ask along with the symphony on earth—which is most miraculous,— those things which those who have made the symphony spoken of may have asked. So also I understand the apostolic saying Defraud ye not one the other except it be by agreement for a season that you may give yourselves unto prayer. 1 Corinthians 7:5 For since the word harmony is applied to those who marry according to God in the passage from Proverbs which is as follows: Fathers will divide their house and substance to their sons, but from God the woman is married to the man, it is a logical consequence of the harmony being from God, that the name and the deed should enjoy the agreement with a view to prayer, as is indicated in the word, unless it be by agreement. 1 Corinthians 7:5 Then the Word repeating that the agreeing of two on the earth is the same thing as the agreeing with Christ, adds, For where two or three are gathered together in My name.
Matthew 18:20
Therefore the two or three who are gathered together in the name of Christ are those who are in agreement on earth, not two only but sometimes also three. But he who has the power will consider whether this agreement and a congregation of this sort in the midst of which Christ is, can be found in more, since narrow and straightened is the way that leads unto life, and few be they that find it. Matthew 7:14 But perhaps also not even few but two or three make a symphony as Peter and James and John, to whom as making a symphony the Word of God showed His own glory. But two made a symphony, Paul and Sosthenes, when writing the first Epistle to the Corinthians; 1 Corinthians 1:1 and after this Paul and Timothy when sending the second Epistle to the same. 2 Corinthians 1:1 And even three made a symphony when Paul and Silvanus and Timothy gave instruction by letter to the Thessalonians. 1 Thessalonians 1:1 But if it be necessary also from the ancient Scriptures to bring forward the three who made a symphony on earth, so that the Word was in the midst of them making them one, attend to the superscription of the Psalms, as for example to that of the forty-first, which is as follows: Unto the end, unto understanding, for the sons of Korah. For though there were three sons of Korah whose names we find in the Book of Exodus, Exodus 6:24 Aser, which is, by interpretation, instruction, and the second Elkana, which is translated, possession of God, and the third Abiasaph, which in the Greek tongue might be rendered, congregation of the father, yet the prophecies were not divided but were both spoken and written by one spirit, and one voice, and one soul, which wrought with true harmony, and the three speak as one, As the heart pants after the springs of the water, so pants my soul after you, O God. But also they say in the plural in the forty-fourth Psalm, O God, we have heard with our ears. But if you wish still further to see those who are making symphony on earth look to those who heard the exhortation, that you may be perfected together in the same mind and in the same judgment, 1 Corinthians 1:10 and who strove after the goal, the soul and the heart of all the believers were one, Acts 4:32 who have become such, if it be possible for such a condition to be found in more than two or three, that there is no discord between them, just as there is no discord between the strings of the ten-stringed psaltery with each other. But they were not in symphony in earth who said, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ, 1 Corinthians 1:12 but there were schisms among them, upon the dissolution of which they were gathered together in company with the spirit in Paul, with the power of the Lord Jesus Christ, 1 Corinthians 5:4 that they might no longer bite and devour one another so that they were consumed by one another; Galatians 5:15 for discord consumes, as concord brings together, and admits the Son of God who comes in the midst of those who have become at concord. And strictly, indeed, concord takes place in two things generic, through the perfecting together, as the Apostle has called it, of the same mind by an intellectual grasp of the same opinions, and through the perfecting together of the same judgment, by a like way of living. But if whenever two of us agree on earth as touching anything that they shall ask, it shall be done for them of the Father of Jesus who is in heaven,
Matthew 18:19
plainly when this is not done for them of the Father in heaven as touching anything that they shall ask, there the two have not been in agreement on earth; and this is the cause why we are not heard when we pray, that we do not agree with one another on earth, neither in opinions nor in life. But further also if we are the body of Christ and God has set the members each one of them in the body that the members may have the same care one for another, and may agree with one another, and when one member suffers, all the members suffer with it, and if one be glorified, they rejoice with it, we ought to practise the symphony which springs from the divine music, that when we are gathered together in the name of Christ, He may be in the midst of us, the Word of God, and the Wisdom of God, and His Power. 1 Corinthians 1:24
2. The Harmony of Husband and Wife.
So much then for the more common understanding of the two or three whom the Word exhorts to be in agreement. But now let us also touch upon another interpretation which was uttered by some one of our predecessors, exhorting those who were married to sanctity and purity; for by the two, he says, whom the Word desires to agree on earth, we must understand the husband and wife, who by agreement defraud each other of bodily intercourse that they may give themselves unto prayer; 1 Corinthians 7:5 when if they pray for anything whatever that they shall ask, they shall receive it, the request being granted to them by the Father in heaven of Jesus Christ on the ground of such agreement. And this interpretation does not appear to me to cause dissolution of marriage, but to be an incitement to agreement, so that if the one wished to be pure, but the other did not desire it, and on this account he who willed and was able to fulfil the better part, condescended to the one who had not the power or the will, they would not both have the accomplishment from the Father in heaven of Jesus Christ, of anything whatever that they might ask.
3. The Harmony of Body, Soul, and Spirit.
And next to this about the married, I am familiar also with another interpretation of the agreement between the two which is as follows. In the wicked, sin reigns over the soul, being settled as on its own throne in this mortal body, so that the soul obeys the lusts thereof; Romans 6:12 but in the case of those, who have stirred up the sin which formerly reigned over the body as from a throne and who are in conflict with it, the flesh lusts against the spirit, and the spirit against the flesh; Galatians 5:17 but in the case of those who have now become perfected, the spirit has gained the mastery and put to death the deeds of the body, and imparts to the body of its own life, so that already this is fulfilled, He shall quicken also your mortal bodies because of His Spirit that dwells in you; Romans 8:11 and there arises a concord of the two, body and spirit, on the earth, on the successful accomplishment of which there is sent up a harmonious prayer also of him who with the heart believes unto righteousness, but with the mouth makes confession unto salvation, Romans 10:10 so that the heart is no longer far from God, and along with this the righteous man draws near to God with his own lips and mouth. But still more blessed is it if the three be gathered together in the name of Jesus that this may be fulfilled, May God sanctify you wholly, and may your spirit and soul and body be preserved entire without blame at the coming of our Lord Jesus Christ. 1 Thessalonians 5:23 But some one may inquire with regard to the concord of spirit and body spoken of, if it is possible for these to be at concord without the third being so—I mean the soul— and whether it does not follow from the concord of these on the earth after the two have been gathered together in the name of Christ, that the three also are already gathered together in His name, in the midst of whom comes the Son of God as all are dedicated to Him—I mean the three—and no one is opposed to Him, there being no antagonism not only on the part of the spirit, but not even of the soul, nor further of the body.
4. Harmony of the Old and New Covenants.
And likewise it is a pleasant thing to endeavour to understand and exhibit the fact of the concord of the two covenants—of the one before the bodily advent of the Saviour and of the new covenant; for among those things in which the two covenants are at concord so that there is no discord between them would be found prayers, to the effect that about anything whatever they shall ask it shall be done to them from the Father in heaven. And if also you desire the third that unites the two, do not hesitate to say that it is the Holy Spirit, since the words of the wise, whether they be of those before the advent, or at the time of the advent, or after it, are as goads, and as nails firmly fixed, which were given by agreement from one shepherd. Ecclesiastes 12:11 And do not let this also pass unobserved, that He did not say, where two or three are gathered together in My name, there shall I be in the midst of them, but there am I,
Matthew 18:20
not going to be, not delaying, but at the very moment of the concord being Himself found, and being in the midst of them.
5. The Limit of Forgiveness.
Then came Peter and said unto Him, Lord, how often shall my brother sin against me and I forgive him?
Matthew 18:21
The conception that these things were said in a simple sense by Peter, as if he were inquiring whether he was to forgive his brother when he sinned against him seven times, but no longer if he sinned an eighth time, and by the Saviour, as if He thought that one should sit still and reckon up the sins of his neighbours against him in order that he might forgive seventy times and seven, but that from the seventy-eighth he should not forgive the man who wronged him, seems to me altogether silly and unworthy alike of the progress which Peter had made in the company of Jesus and of the divine magnanimity of Jesus. Perhaps, then, these things also border on an obscurity akin to the words, Hear My voice, you wives of Lamech, Genesis 4:23 etc. If any one has already become a friend of Jesus so as to be taught by His spirit which illumines the reason of him who has advanced so far according to his desert, he might know the true meaning, therefore, in regard to these things, and such as Jesus Himself would have clearly expounded it; but we who fall short of the greatness of the friendship of Jesus must be content if we can babble a little about the passage. The number six, then, appears to be working and toilsome, but the number seven to contain the idea of repose. And consider if you can say that he, who loves the world and works the things of the world, and does those things which are material, sins six times, and that the number seven is the end of sin in his case, so that Peter with some such thought in his mind wished to pardon seven sins of those which his brother had committed against him. But since as units the tens and the hundreds have a certain common measure of proportion to the number which is in units, and Jesus knew that the number might be exceeded, on this account, I think, that He added to the number seven also the seventy,
Matthew 18:22
and said that there ought to be forgiveness to brethren here, and to them who have sinned in respect to things here. But if any one going beyond the things about the world and this age were to commit sin, even if it were trifling, he could not longer reasonably have forgiveness of sins; for forgiveness extends to the things here, and in relation to the sins committed here, whether the forgiveness comes late or soon; but there is no forgiveness, not even to a brother, who has sinned beyond the seven and seventy times. But you might say that he who has sinned in such wise, whether as against Peter his brother, or as against Peter, against whom the gates of Hades do not prevail, is by sins of this kind in the smaller number of the sin, but according to sins still worse is in the number which has no forgiveness of sins.
6. Concerning the King Who Made a Reckoning with His Own Servants, to Whom Was Brought a Man Who Owed Ten Thousand Talents.
Therefore I say unto you the kingdom of heaven is likened unto a certain king, who wished to make a reckoning with his own servants.
Matthew 18:23
The general conception of the parable is to teach us that we should be inclined to forgive the sins committed against us by those who have wronged us, and especially if after the wrongdoing he who has done it supplicates him who has been wronged, asking forgiveness for the sins which he has committed against him. And this the parable wishes to teach us by representing that even when forgiveness has been granted by God to us of the sins in respect of which we have received remission, exaction will be demanded even after the remission, unless we forgive the sins of those who have wronged us, so that there is no longer left in us the least remembrance of the wrong that was done, but the whole heart, assisted by the spirit of forgetfulness of wrongs, which is no common virtue, forgives him who has wronged us those things which have been wickedly done against any of us by him, even treacherously. But next to the general conception of the parable, it is right to examine the whole of it more simply according to the letter, so that he who advances with care to the right investigation of each detail of the things previously written may derive profit from the examination of what is said. Now there is, as is probable, an interpretation, transcendental and hard to trace, as it is somewhat mystical, according to which, after the analogy of the parables which are interpreted by the Evangelists, one would investigate each of the details in this; as, for example, who the king was, and who the servants were, and what was the beginning of his making a reckoning, and who was the one debtor who owed many talents, and who was his wife and who his children, and what were the all things spoken of besides those which the king ordered to be sold in order that the debt might be paid out of his belongings, and what was meant by the going out of the man who had been forgiven the many talents, and who was the one of the servants who was found and was a debtor not to the householder, but to the man who had been forgiven, and what is meant by the number of the hundred pence, and what by the word, He took him by the throat saying, Pay what you owe , and what is the prison into which he who had been forgiven all the talents went out and cast his fellow-servant, and who were the fellow-servants who were grieved and told the lord all that had been done, and who were the tormentors to whom he who had cast his fellow-servant into prison was delivered, and how he who was delivered to the tormentors paid all that was due, so that he no longer owed anything. But it is probable also that some other things could be added to the number by a more competent investigator, the exposition and interpretation of which I think to be beyond the power of man, and requiring the Spirit of Christ who spoke them in order that Christ may be understood as He spoke; for as no one among men knows the things of the man, save the spirit which is in him, and no one knows the things of God, save the Spirit of God, 1 Corinthians 2:11 so no one knows after God the things spoken by Christ in proverbs and parables save the Spirit of Christ, in which he who participates in Christ not only so far as He is Spirit, but in Christ as He is Wisdom, as He is Word, would behold the things which were revealed to him in this passage. But with regard to the interpretation of the loftiest type, we make no profession; nor on the other hand with the assistance of Christ who is the Wisdom of God do we despair of apprehending the things signified in the parable; but whether it shall be the case that such things shall be dictated to us in connection with this Scripture or not, may God in Christ suggest the doing of that which is pleasing to Him, if only there be granted to us also concerning these things, the word of wisdom which is given from God through the Spirit, and the word of knowledge which is supplied according to the Spirit. 1 Corinthians 12:8
7. Exposition Continued: the King and the Servants.
The kingdom of heaven, He says, is likened,
Matthew 18:23 etc.
But if it be likened to such a king, and one who has done such things, who must we say that it is but the Son of God? For He is the King of the heavens, and as He is absolute Wisdom and absolute Righteousness and absolute Truth, is He not so also absolute Kingdom? But it is not a kingdom of any of those below, nor of a part of those above, but of all the things above, which were called heavens. But if you enquire into the meaning of the words, Theirs is the kingdom of heaven, Matthew 5:3 you may say that Christ is theirs in so far as He is absolute Kingdom, reigning in every thought of the man who is no longer under the reign of sin which reigns in the mortal body of those who have subjected themselves to it. Romans 6:12 And if I say, reigning in every thought, I mean something like this, reigning as Righteousness and Wisdom and Truth and the rest of the virtues in him who has become a heaven, because of bearing the image of the heavenly, and in every power, whether angelic, or the rest that are named saints, not only in this age, but also in that which is to come, and who are worthy of a kingdom of such a kind. Accordingly this kingdom of heaven (when it was made in the likeness of sinful flesh, Romans 8:3 that for sin it might condemn sin, when God made Him who knew no sin to be sin on behalf of us, 2 Corinthians 5:21 who bear the body of our sin), is likened to a certain king who is understood in relation to Jesus being united to Him, if we may dare so to speak, having more capacity towards being united and becoming entirely one with the First-born of all creation, Colossians 1:15 than he, who, being joined to the Lord, becomes one spirit with Him. 1 Corinthians 6:17 Now of this kingdom of the heavens which is likened unto a certain king, according to the conception of Jesus, and is united to Him, it is said by anticipation that he wished to make a reckoning with his servants. But he is about to make a reckoning with them in order that it may be manifested how each has employed the tried money of the householder and his rational coins. And the image in the parables was indeed taken from masters who made a reckoning with their own servants; but we shall understand more accurately what is signified by this part of the parable, if we fix our thought on the things done by the slaves who had administered their master's goods, and who were asked to give a reckoning concerning them. For each of them, receiving in different measure from his master's goods, has used them either for that which was right so as to increase the goods of his master, or consumed it riotously on things which he ought not, and spent profusely without judgment and without discretion that which had been put into his hands. But there are those who have wisely administered these goods and goods so great, but have lost others, and whenever they give the reckoning when the master makes a reckoning with them, there is gathered together how much loss each has incurred, and there is reckoned up how much gain each has brought, and according to the worthiness of the way in which he has administered it, he is either honoured or punished, or in some cases the debt is forgiven, but in others the talents are taken away. Well, then, from what has been said, let us first look at the rational coins and the tried money of the householder, of which one receives more and another less, for according to the ability of each, to one are given five talents as he has the ability to administer so many, but to another two as not being able to receive the amount of the man before him, and to another one as being also inferior to the second. Matthew 25:15 Are these, then, the only differences, or are we to recognize these differences in the case of certain persons of whom the Gospel goes on to speak while there are also others besides these: In other parables also are found certain persons, as the two debtors, the one who owed five hundred pence, and the other fifty; Luke 7:41 but whether these had been entrusted with them and had administered them badly as being inferior in ability to him who had been entrusted with a talent, or had received them, we have not learned; but that they owed so much, we seem to be taught from the parable. And there are found other ten servants who were each entrusted with a pound separately. Luke 19:13 And if any one understood the varied character of the human soul and the wide differences from each other in respect of natural aptitude, or want of aptitude for more or fewer of the virtues, and for these virtues or for those, perhaps he would comprehend how each soul has come with certain coins of the householder which come to light with the full attainment of reason, and with the attention which follows the full attainment of reason, and with exercise in things that are right, or with diligence and exercise in other things, whether they be useful as pursuits, or in part useful and in part not useful, such as the opinions which are not wholly true nor wholly false.
8. The Principle of the Reckoning.
But you will here inquire whether all men can be called servants of the king, or some are servants whom he foreknew and fore-ordained, while there are others who transact business with the servants, and are called bankers. Matthew 25:27 And in like manner you will inquire if there are those outside the number of the slaves from whom the householder declares that he will exact his own with usury, not only men alien from piety, but also some of the believers. Now the servants alone are the stewards of the Word, but the king, making a reckoning with the servants, demands from those who have borrowed from the servants, whether a hundred measures of wheat or a hundred measures of oil, Luke 16:6-7 or whatever in point of fact those who are outside of the household of the king have received; for he who owed the hundred measures of wheat or the hundred measures of oil is not found to be, according to the parable, a fellow-servant of the unjust steward, as is evident from the question— how much do you owe to my lord? Luke 16:5 But mark with me that each deed which is good or seemly is like a gain and an increment, but a wicked deed is like a loss; and as there is a certain gain when the money is greater and another when it is less, and as there are differences of more or less, so according to the good deeds, there is as it were a valuing of gains more or less. To reckon what work is a great gain, and what a less gain, and what a least, is the prerogative of him who alone knows to investigate such things, looking at them in the light of the disposition, and the word, and the deed, and from consideration of the things which are not in our power cooperating with those that are; and so also in the case of things opposite, it is his to say what sin, when a reckoning is made with the servants, is found to be a great loss, and what is less, and what, if we may so call it, is the loss of the very last mite, Luke 12:59 or the last farthing. Matthew 5:26 The account, therefore, of the entire and whole life is exacted by that which is called the kingdom of heaven which is likened to a king, when we must all stand before the judgment-sent of Christ that each one may receive the things done in the body according to what he has done, whether good or bad; 2 Corinthians 5:10 and then when the reckoning is being made, shall there be brought into the reckoning that is made also every idle word that men shall speak, Matthew 12:36 and any cup of cold water only which one has given to drink in the name of a disciple. Matthew 10:42
9. The Time Occupied by the Reckoning.
And these things will take place whenever that happens which is written in Daniel, The books were opened and the judgment was set; Daniel 7:10 for a record, as it were, is made of all things that have been spoken and done and thought, and by divine power every hidden thing of ours shall be manifested, and everything that is covered shall be revealed, in order that when any one is found who has not given diligence to be freed from the adversary, he may go in succession through the hands of the magistrate, and the judge, and the attendant into the prison, until he pays the very last mite; Luke 12:58-59 but when one has given diligence to be freed from him and owes nothing to any one, and already has made the pound ten pounds or five pounds, or doubled the five talents, or made the two four, he may obtain the due recompense, entering into the joy of his Lord, either being set over all His possessions, Matthew 24:47 or hearing the word, Have authority over ten cities, Luke 19:17 or Have authority over five cities. But we think that these things are spoken of as if they required a long period of time, in order that an account may be made by us of the whole times of the earthly life, so that we might suppose that when the king makes a reckoning with each one of his many servants the matter would require so vast a period of time, until these things come to an end which have existed from the beginning of the world down to the consummation of the age, not of one age, but of many ages. But the truth is not so; for when God wished all at once to rekindle in the memories of all everything that had been done by each one throughout the whole time, in order that each might become conscious of his own doings whether good or bad, He would do it by His ineffable power. For it is not with God as with us; for if we wish to call some things to remembrance, we require sufficient time for the detailed account of what has been said by us, and to bring to our remembrance the things which we wish to remember; but if He wished to call to our memory the things which have been done in this life, in order that becoming conscious of what we have done we may apprehend for what we are punished or honoured, He could do so. But if any one disbelieves the swiftness of the power of God in regard to these matters, he has not yet had a true conception of the God who made the universe, who did not require times to make the vast creation of heaven and earth and the things in them; for, though He may seem to have made these things in six days, there is need of understanding to comprehend in what sense the words in six days are said, on account of this, This is the book of the generation of heaven and earth, Galatians 2:4 etc. Therefore it may be boldly affirmed that the season of the expected judgment does not require times, but as the resurrection is said to take place in a moment, in the twinkling of an eye, 1 Corinthians 15:52 so I think will the judgment also be.
10. The Man Who Owed Many Talents.
Next we must speak in regard to this, And when he had begun to reckon, there was brought unto him one which owed many talents.
Matthew 18:24
The sense of this appears to me to be as follows: The season of beginning the judgment is with the house of God, who says, as also it is written in Ezekiel, to those who are appointed to attend to punishments, Begin ye with My saints; Ezekiel 9:6 and it is like the twinkling of an eye; but, the time of making a reckoning includes the same twinkling, ideally apprehended, for we are not forgetful of what has been previously said of those who owe more. Wherefore it is not written, when he was making reckoning, but it is said, When he began to reckon, there was brought, at the beginning of his making a reckoning, one who owed many talents; he had lost tens of thousands of talents, having been entrusted with great things, and having had many things committed to his care, but he had brought no gain to his master, but had lost tens of thousands so that he owed many talents; and, perhaps on this account, he owed many talents, seeing that he followed often the woman, who was sitting upon the talent of lead, whose name is wickedness. Zechariah 5:7-8 But observe here that every great sin is a loss of the talents of the master of the house, and such sins are committed by fornicators, adulterers, abusers of themselves with men, effeminate, idolaters, murderers. Perhaps then the one who is brought to the king owing many talents has committed no small sin but all that are great and heinous; and if you were to seek for him among men, perhaps you would find him to be the man of sin, the son of perdition, he that opposes and exalts himself against every God or object of worship; 2 Thessalonians 2:3-4 but if you seek him outside the number of men, who can this be but the devil who has ruined so many who received him, who wrought sin in them. For man is a great thing, and a pitiful man is precious, Proverbs 20:6 precious so as to be worthy of a talent, whether of gold like as the lamp which was equal to a talent of gold, Exodus 25:39 or of silver or of any kind of material whatsoever understood intellectually, the symbols of which are recorded in the Words of the Days, 1 Chronicles 22:14 when David became enriched with many talents of which the number is mentioned, so many talents of gold, and so many of silver, and of the rest of the material there named, from which the temple of God was built.
11. The Servant Who Owed a Hundred Pence.
Only, though he cannot pay the talents, for he has lost them, he has a wife and children and other things, of which it is written, All that he has.
Matthew 18:25
And it was possible that when he had been sold along with his own, he would have prospered if some one had bought him, and, by his worth and the things that were his, have paid the whole debt in full; and it was possible that he might no longer be the servant of the king, but become that of his purchaser. And he makes a request that he be not sold along with his own, but may continue to abide in the house of the king; wherefore he fell down and worshipped him, knowing that the king was God, and said, Have patience with me, and I will pay you all;
Matthew 18:26
for he was, as is probable, an active man, who knew that he could by a second course of action fill up the whole deficiency of the former loss of many talents. And this truly good king was moved with compassion for the man who owed him many talents and then released him, having bestowed upon him a favour greater than the request which had been made; for the debtor promised to the long-suffering master to pay all his debts, but the Lord moved with compassion for him did not merely forgive him with the idea of receiving his own back as a result of his patience, but even entirely released him and forgave him the whole debt. But this wicked servant, who had besought his master to have patience for his many talents, acted without mercy, for, having found one of his fellow-servants which owed him a hundred pence, he laid hold on him and took him by the throat, saying, Pay if you owe .
Matthew 18:28
And did he not exhibit the very excess of wickedness who laid hold of his fellow-servant for a hundred pence, and took him by the throat and deprived him of freedom to breathe, when he himself, for the many talents, had neither been laid hold of, nor seized by the throat, but at first was ordered to be sold along with his wife and children and all that was his own; but afterwards, when he had worshipped him, the master was moved with compassion for him, and he was released and forgiven in regard to the whole of the debt. But it were indeed a hard task to tell according to the conception of Jesus who is the one fellow-servant who was found to be owing a hundred pence, not to his own lord, but to him who owed many talents, and who are the fellow-servants who saw the one taking by the throat, and the other taken, and were exceedingly sorry, and represented clearly unto their own lord all that had been done. But what the truth in these matters is, I declare that no one can interpret unless Jesus, who explained all things to His own disciples privately, takes up His abode in his reason, and opens up all the treasures in the parable which are dark, hidden, unseen, and confirms by clear demonstrations the man whom He desires to illumine with the light of the knowledge of the things that are in this parable, that he may at once represent who is brought to the king as the debtor of many talents, and who is the other one who owes to him a hundred pence, etc.; whether he can be the man of sin previously mentioned, 2 Thessalonians 2:3 or the devil, or neither of these, but some other, whether a man, or some one of these under the sway of the devil; for it is a work of the wisdom of God to exhibit the things that have been prophesied concerning those who are in themselves of a certain nature, or have been made according to such and such qualities, whether among visible powers or also among some men, in whatever way they may have been written by the Holy Spirit. But as we have not yet received the competent mind which is able to be blended with the mind of Christ, and which is capable of attaining to things so great, and which is able with the Spirit to search all things, even the deep things of God, 1 Corinthians 2:10 we, forming an impression still indefinitely with regard to the matters in this passage, are of opinion that the wicked servant indicated by the parable who is here represented in regard to the debt of many talents, refers to some definite one.
12. The Time of the Reckoning.
But it is fitting to examine at what time the man— the king— in the parable wished to make a reckoning with his own servants, and to what period we ought to refer the things that are said. For if it be after the consummation, or at it at the time of the expected judgment, how are we to maintain the things about him who owed a hundred pence, and was taken by the throat by the man who had been forgiven the many talents? But if, before the judgment, how can we explain the reckoning that was made before this by the king, with his own servants? But we ought to think in a general way about every parable, the interpretation of which has not been recorded by the evangelists, even though Jesus explained all things to His own disciples privately; Mark 4:34 and for this reason the writers of the Gospels have concealed the clear exposition of the parables, because the things signified by them were beyond the power of the nature of words to express, and every solution and exposition of such parables was of such a kind that not even the whole world itself could contain the books that should be written John 21:25 in relation to such parables. But it may happen that a fitting heart be found, and, because of its purity, able to receive the letters of the exposition of the parable, so that they could be written in it by the Spirit of the living God. But some one will say that, perhaps, we act with impiety, who, because of the secret and mystical import of some of the Scriptures which are of heavenly origin, wish them to be symbolic, and endeavour to expound them, even though it might seem ex hypothesi that we had an accurate knowledge of their meaning. But to this we must say that, if there be those who have obtained the gift of accurate apprehension of these things, they know what they ought to do; but as for us, who acknowledge that we fall short of the ability to see into the depth of the things here signified, even though we obtain a somewhat crass perception of the things in the passage, we will say, that some of the things which we seem to find after much examination and inquiry, whether by the grace of God, or by the power of our own mind, we do not venture to commit to writing; but some things, for the sake of our own intellectual discipline, and that of those who may chance to read them, we will to some extent set forth. But let these things, then, be said by way of apology, because of the depth of the parable; but, with regard to the question at what time the man— the king— in the parable wished to make a reckoning with his own servants, we will say that it seems that this takes place about the time of the judgment which had been proclaimed. And this is confirmed by two parables, one at the close of the Gospel before us, Matthew 25:14-30 and one from the Gospel according to Luke. Luke 19:12-27 And not to prolong the discussion by quoting the very letter, as any one who wishes can take it from the Scripture himself, we will say that the parable according to Matthew declares, For it is as when a man going into another country called his own servants, and delivered unto them his own goods, and to one he gave five talents, and to another two, and to another one talent; Matthew 25:14-15 then they took action with regard to that which had been entrusted to them, and, after a long time, the lord of those servants comes, and it is written in the very words, that he also makes a reckoning with them. Matthew 25:19 And compare the words, And when he began to make a reckoning,
Matthew 18:24
and consider that he called the going of the householder into another country the time at which we are at home in the body but absent from the Lord; 2 Corinthians 5:6 but his advent, when, after a long time the lord of those servants comes, Matthew 25:19 the time at the consummation in the judgment; for after a long time the lord of those servants comes and makes a reckoning with them, and those things which follow take place. But the parable in Luke represents with more clearness, that a certain nobleman went into a far country to receive for himself a kingdom, and to return, and when going, he called ten servants, and gave to them ten pounds, and said unto them, Trade ye till I come. Luke 19:12-13 But the nobleman, being hated by his own citizens, who sent an ambassage after him, as they did not wish him to reign over them, came back again, having received the kingdom, and told the servants to whom he had given the money to be called to himself that he might know what they had gained by trading. And, seeing what they had done, to him who had made the one pound ten pounds, rendering praise in the words, Well done, you good servant, because you were found faithful in a very little, Luke 19:17 he gives to him authority over ten cities, to-wit, those which were under his kingdom. And to another, who had multiplied the pound fivefold, he did not render the praise which he assigned to the first, nor did he specify the word authority, as in the case of the first, but said to him, Be also over five cities. But to him who had tied up the pound in a napkin, he said, Out of your own mouth will I judge you, you wicked servant; Luke 19:22 and he said to them that stood by, Take from him the pound, and give it unto him that has the ten pounds. Luke 19:24 Who, then, in regard to this parable, will not say that the nobleman, who goes into a far country to receive for himself a kingdom and to return, is Christ, going, as it were, into another country to receive the kingdoms of this world, and the things in it? And those who have received the ten talents are those who have been entrusted with the dispensation of the Word which has been committed unto them. And His citizens who did not wish Him to reign over them when He was a citizen in the world in respect of His incarnation, Luke 19:14 are perhaps Israel who disbelieved Him, and perhaps also the Gentiles who disbelieved Him.
13. No Forgiveness to the Unforgiving.
Only, I have said these things with the view of referring his return when he comes with his kingdom to the consummation, when he commanded the servants to whom he had given the money to be called to him that he might know what they had gained by trading, and from a desire to demonstrate from this, and from the parable of the Talents, that the passage he who wished to make a reckoning with his own servants Matthew 18:23 is to be referred to the consummation when now he is king, receiving the kingdom, on account of which, according to another parable, Luke 19:12 he went into a far country, to receive for himself a kingdom and to return. Therefore, when he returned after receiving the kingdom, he wished to make a reckoning with his own servants. And when he had begun to reckon, there was brought unto him one who owed many talents,
Matthew 18:24
and he was brought as to a king by those who had been appointed his ministers— I think, the angels. And perhaps he was one of those under the kingdom who had been entrusted with a great administration and had not dispensed it well, but had wasted what had been entrusted to him, so that he came to owe the many talents which he had lost. This very man, perhaps not having the means to pay, is ordered by the king to be sold along with his wife, by intercourse with whom he became the father of certain children. But it is no easy task to see what is intellectually meant by father and mother and children. What this means in point of truth God may know, and whether He Himself has given insight to us or not, he who can may judge. Only this is our conception of the passage; that, as the Jerusalem which is above is the mother Galatians 4:26 of Paul and of those like him, so there may be a mother of others after the analogy of Jerusalem, the mother, for example, of Syene in Egypt, or Sidon, or as many cities as are named in the Scriptures. Then, as Jerusalem is a bride adorned for her husband, Revelation 21:2 Christ, so there may be those mothers of certain powers who have been allotted to them as wives or brides. And as there are certain children of Jerusalem, as mother, and of Christ, as father, so there would be certain children of Syene, or Memphis, or Tyre, or Sidon, and the rulers set over them. Perhaps then, too, this one, the debtor of many talents who was brought to the king, has, as we have said, a wife and children, whom at first the king ordered to be sold, and also all that he had to be sold; but afterwards, being moved with compassion, he released him and forgave him all the debt; not, as if he were ignorant of the future, but, in order that we might understand what happened, it was written that he did so. Each one then of those who have, as we have said, a wife and children will render an account whenever the king comes to make a reckoning, having received the kingdom and having returned; and each of them as a ruler of any Syene or Memphis, or Tyre or Sidon, or any like them, has also debtors. This one, then, having been released, and having been forgiven all the debt, went out from the king and found one of his fellow-servants,
Matthew 18:28 etc.;
and, on this account, I suppose that he took him by the throat, when he had gone out from the king, for unless he had gone out he would not have taken his own fellow-servant by the throat. Then observe the accuracy of the Scripture, how that the one fell down and worshipped, but the other fell down and did not worship but besought; and the king being moved with compassion released him and forgave him all the debt, but the servant did not wish even to pity his own fellow-servant; and the king before his release ordered him to be sold and what was his, while he who had been forgiven cast him into prison. And observe that his fellow-servants did not bring any accusation or said, but told,
Matthew 18:31
and that he did not use the epithet wicked at the beginning in regard to the money lost, but reserved it afterwards for his action towards the fellow-servant. But mark also the moderation of the king; he does not say, You worshipped me, but You besought me; and no longer did he order him and his to be sold, but, what was worse, he delivered him to the tormentors, because of his wickedness.
Matthew 18:34
But who may these be but those who have been appointed in the matter of punishments? But at the same time observe, because of the use made of this parable by adherents of heresies, that if they accuse the Creator of being passionate, because of words that declare the wrath of God, they ought also to accuse this king, because that being angry, he delivered the debtor to the tormentors. But it must further be said to those whose view it is that no one is delivered by Jesus to the tormentors,— pray, explain to us, good sirs, who is the king who delivered the wicked servant to the tormentors? And let them also attend to this, So therefore also shall My heavenly Father do unto you;
Matthew 18:35
and to the same persons also might rather be said the things in the parable of the Ten Pounds that the Son of the good God said, Howbeit these mine enemies which would not that I should reign over them, Luke 19:27 etc. The conclusion of the parable, however, is adapted also to the simpler; for all of us who have obtained the forgiveness of our own sins, and have not forgiven our brethren, are taught at once that we shall suffer the lot of him who was forgiven but did not forgive his fellow-servant.
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