---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 99 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/99/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 99. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/99/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 99. Matthew 18 · 3 of 4

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/99/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/99/#p-N

[¶0] Chrysostom: What you should do if he does not yield is added, "If he will not hear thee, take with thee one or two." For the more shameless and stubborn he shews himself, the more studious should we be of applying the medicine, and not turn to wrath and hate. As the physician, if he see that the disease does not abate, he does not slack, but redoubles his efforts to heal.

[¶1] And observe how this reproof is not for revenge, but for correction, seeing his command is not to take two with him at first, but when he would not amend; and even then he does not send a multitude to him, but one or two, alleging the law, "That in the mouth of two or three witnesses every word may stand." [[Deu 19:15]] This is that you may have witnesses that you have done all your part.

[¶2] Jerome: Or it is to be understood in this way; If he will not hear thee, take with thee one brother only; if he yet will not hear, take a third, either from your zeal for his amendment, that shame or admonition may move him; or for the purpose of meeting before witnesses.

[¶3] Gloss., ap Anselm: Or, that if he affirm that it is no trespass, that they may prove to him that it is a trespass.

[¶4] Jerome: If yet he will not hear them, then it must be told to many, that he may be held in abhorrence; so that he who could not be saved by his own sense of shame, may be saved by public disgrace; whence it follows, "If he will not hear them, tell it to the Church."

[¶5] Chrysostom: That is, to those that are over the Church.

[¶6] Gloss., ap Anselm: Or, tell it to the whole Chinch, that his infamy may be the greater. After all these things follows excommunication, which ought to be inflicted by the mouth of the Church, that is, by the Priest, and when he excommunicates, the whole Church works with him; as it follows, "And if he will not hear the Church, let him be unto thee as an heathen, and a publican."

[¶7] Aug., Serm., 82, 7: That is, regard him no longer in the number of thy brethren. Though even thus we are not to neglect his salvation; for the heathens themselves, that is, the gentiles and pagans, we do not indeed regard in the number of our brethren, yet we ever seek their salvation.

[¶8] Chrysostom: Yet the Lord enjoins nothing of this sort to be observed towards those who are without the Church, such as He does in reproving a brother. Of those that are without He says, "If any smite thee on the one cheek, offer to him the other also." [[Mat 5:39]] as Paul speaks, "What have I to do to judge them that are without?" [[1Co 5:5]] But brethren he bids us reprove, and turn away from.

[¶9] Jerome: That He says, "As a heathen and a publican," shews that he is to be more abhorred, who under the name of a believer does the deeds of an unbeliever, than those that are openly gentiles. Those He calls publicans, who pursue worldly gain, and levy contributions by trading, cheating, and villainous frauds, and perjuries.

[¶10] Origen: Let us look well whether this precept extends to all sin; for what if any one sin any or those sins which are unto death, such as unnatural crimes, adultery, homicide, or effeminacy, it cannot be meant that such as these are to be admonished privately, and if he hear you, forthwith to say that you have gained him. And not rather first put him out of the Church, or only when remaining obstinate after monition before witnesses, and by the Church? One man, looking at the infinite mercy of Christ, will say, that since the words of Christ make no distinction of sins, it is to go against Christ’s mercy to limit His words only to little sins. Another, on the other hand, considering the words carefully, will aver, that they are not spoken of every sin; for that he that is guilty of those great sins is not a brother, but is called a brother, with whom, according to the Apostle, we ought not so much as to eat. But as they who expound this as referring to every sin give encouragement to the careless to sin; so, on the other hand, he, who teaches that one having sinned in little sins and such as are not deadly, is, when he has spurned the admonition of the witnesses and the Church, to be held as a heathen and a publican, seems to introduce too great severity.

[¶11] For whether he finally perishes, we are not able to decide. First, because he who has been thrice told of his fault and not hearkened, may hearken the fourth time; secondly, because sometimes a man does not receive according to his deeds, but beyond his trespass, which is good for him in this world; lastly, because He said not alone, "Let him be as a heathen," but "Let him be to thee." Whosoever then when reproved three times in a light trespass, does not amend, him we ought to hold for a heathen and a publican, avoiding him, that he may be brought to confusion. But whether he is esteemed of God also as a heathen and a publican, is not ours to decide, but is in the judgment of God.

[¶12] Ver. 18. "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.19. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.20. For where two or three are gathered together in my name, there am I in the midst of them."

[¶13] Jerome: Because He had said, "If he will not hear the Church, let him be to thee as a heathen, and a publican," whereupon the brother so contemned might answer, or think within himself, If you despise me, I also will despise you; if you condemn me, you shall be condemned by my sentence. He therefore confers powers upon the Apostles, that they may be assured that when any are condemned after this manner, the sentence of man is ratified by the sentence of God. "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose upon the earth shall be loosed in heaven."

[¶14] Origen: He said not in the heavens (in caelis), as when He spoke to Peter, but in heaven (in coelo), for they are not yet attained to the like perfection with Peter.

[¶15] Hilary: To hold out a great and terrible fear, by which all men should be reached in this present life, He pronounces that the judgment of the Apostles should be ratified, so that whosoever they bound on earth, i.e. left entangled in the noose of sin, and whosoever they loosed, i.e. accorded the pardon of God’s mercy to their salvation, that these should be bound and loosed in heaven."

[¶16] Chrysostom: And be it noted, that He said not to the Primate of the Church, Bind such a man; but, If ye shall bind him, the bonds shall be indissoluble; leaving the other to his discretion.

[¶17] And see how He has set the incorrigible person under the yoke of a twofold necessity; to wit, the punishment that is here, namely, the casting forth out of the Church, when He said, "Let him be to thee as a heathen;" and the future punishment, saying, that he shall be bound in heaven; thus by the weight of his penalties lessening his brother’s wrath against him.

[¶18] Augustine: Otherwise; When you begin to hold your brother as a publican you bind him on earth, but take heed that you bind him with just cause; for an unjust cause breaks rightful bonds. But when you have corrected him, and agreed with him, you have loosed him upon earth, and when you have loosed him upon earth, he shall be loosed also in heaven. You confer a great boon not on yourself, but on him, as he had done the hurt not to you but to himself.

[¶19] Gloss., ap Anselm: But He holds out a ratification not only of sentences of excommunication, but of every petition which is offered by men holding together in the unity of the Church; for He adds, "Again I say unto you, that if two of you shall agree upon earth," whether in admitting a penitent, or casting out a froward person, "touching any thing which they shall ask," any thing, that is, that is not against the unity of the Church, "it shall be done for them by my Father which is in heaven." By saying, "which is in heaven," He points Him out as above all, and therefore able to fulfil all that shall be asked of Him. Or, He is in the heavens, that is, with saints, proof enough that whatever worthy thing they shall ask shall be done unto them, because they have with them Him of whom they ask. For this cause is the sentence of those that agree together ratified, because God dwells in them, "For where two or more are gathered together in my name, there am I in the midst of them."

[¶20] Chrysostom: Or, because He had said, It shall be done unto them by My Father; therefore, to shew that He is the Giver together with His Father, He adds this, "where two or three, etc."

[¶21] Origen: And He said not, "I will be," but "I am in the midst of them;" because straightway, as soon as they have agreed together, Christ is found among them.

[¶22] Hilary: For He who is peace and charity, will set His place and habitation in good and peaceable dispositions.

[¶23] Jerome: Or otherwise; All His foregoing discourse had invited us to union; now to make us embrace peace more anxiously, He holds out a reward, promising to be in the midst of two or three.

[¶24] Chrysostom: Yet He said not barely, "Where they are gathered together," but added, "in my name," as much as to say, If any man look upon Me as the chief motive of his love to his neighbour, I will be with him, though his virtue be shewn towards other men.

[¶25] How is it then that those who thus agree together do not obtain what they ask for? First, because they ask things not expedient, and because they do not bring on their parts that which they ought to contribute; wherefore He says, "If two of you," that is, who shew an evangelic conversation. Thirdly, because they pray seeking vengeance against those who have grieved them. And fourthly, because they seek mercy for sinners who have not repented.

[¶26] Origen: And this also is the reason why our prayers are not granted, because we do not agree together in all things upon earth, neither in doctrine, nor in conversation. For as in music, unless the voices are in time there is no pleasure to the hearer, so in the Church, unless they are united God is not pleased therein, nor does He hear their words.

[¶27] Jerome, vid. Origen in loc.: We may also understand this spiritually; where our spirit, soul, and body are in agreement, and have not within them conflicting wills, they shall obtain from My Father every thing they shall ask; for none can doubt that that demand is good, where the body wills the same thing as the spirit.

[¶28] Origen: Or, In whatever the two testaments are in agreement, for this every prayer is found acceptable to God.

[¶29] Ver. 21. Then came Peter to him, and said, "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?"22. Jesus saith unto him, "I say not unto thee, Until seven times: but, Until seventy times seven."

[¶30] Jerome: The Lord had said above, "See that ye despise not one of these little ones," and had added, "If thy brother sin against thee, etc." making also a promise, "If two of you, etc." by which the Apostle Peter was led to ask, "Lord, how oft shall my brother sin against me, and I forgive him?" And to his question he adds an opinion, "Until seven times?"

[¶31] Chrys., Hom., lxi: Peter thought that he had made a large allowance; but what answers Christ the Lover of men? it follows, "Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven."

[¶32] Aug., Serm., 83, 3: I am bold to say, that if he shall sin seventy-eight times, thou shouldest forgive him; yea, and if a hundred; and how oft soever he sin against thee, forgive him. For if Christ found a thousand sins, yet forgave them all, do not you withdraw your forgiveness. For the Apostle says, "Forgive one another, if any man hath a quarrel against any, even as God in Christ forgave you." [[Col 3:13]]

[¶33] Chrysostom: When He says, "Until seventy times seven," He does not limit a definite number within which forgiveness must be kept; but He signifies thereby something endless and ever enduring.

[¶34] Augustine: Yet not without reason did the Lord say, "Seventy times seven;" for the Law is set forth in ten precepts; and the Law is signified by the number ten, sin by eleven, because it is passing the denary line. Seven is used to be put for a whole, because time goes round in seven days. Take eleven seven times, and you have seventy. He would therefore have all trespasses forgiven, for this is what He signifies by the number seventy-seven.

[¶35] Origen: Or, because the number six seems to denote toil and labour, and the number seven repose, He says that forgiveness should be given to all brethren who live in this world, and sin in the things of this world. But if any commit transgressions beyond these things, he shall then have no further forgiveness.

[¶36] Jerome: Or understand it of four hundred and ninety times, that He bids us forgive our brother so oft.

[¶37] Rabanus: It is one thing to give pardon to a brother when he seeks it, that he may live with us in social charity, as Joseph to his brethren; and another to a hostile foe, that we may wish him good, and if we can do him good, as David mourning for Saul.

[¶38] Ver. 23. "Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.26. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.28. But the same servant went out, and found one of his fellow servants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.30. And he would not: but went and cast him into prison, till he should pay the debt.31. So when his fellow servants saw what was done, they were very sorry, and came and told unto their lord all that was done.32. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:33. Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee?34. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."

[¶39] Chrys. That none should think that the Lord had enjoined something great and burdensome in saying that we must forgive till seventy times seven, He adds a parable.

[¶40] Jerome: For it is customary with the Syrians, especially they of Palestine, to add a parable to what they speak; that what their hearers might not retain simply, and in itself, the instance and similitude may be the means of retaining.

[¶41] Origen, (vid. [1Co 1:1]): The Son of God, as He is wisdom, righteousness, and truth, so is He a kingdom; not indeed any of those which are beneath, but all those which are above, reigning over those in whose senses reigns justice and the other virtues; these are made of heaven because they bear the image of the heavenly. This kingdom of heaven then, i.e. the Son of God, when He was made in the likeness of sinful flesh, was then like to a king, in uniting man to himself.

[¶42] Remigius: Or, by the kingdom of heaven is reasonably understood the holy Church, in which the Lord works what He speaks of in this parable. By the man is sometimes represented the Father, as in that, "The Kingdom of heaven is like to a king, who made a marriage for his son;" and sometimes the Son; but here we may take it for both, the Father and the Son, who are one God. God is called a King, inasmuch as He created and governs all things.

[¶43] Origen: The servants, in these parables, are only they who are employed in dispensing the word, and to whom this business is committed.

[¶44] Remigius: Or, by the servants of this King are signified all mankind whom He has created for His own praise, and to whom He gave the law of nature; He takes account with them, when He would look into each man’s manners, life, and deeds, that He may render to each according to that He has done; as it follows, "And when He had begun to reckon, one was brought unto Him which owed Him ten thousand talents."