Глава XVIII

Matthew 18:1. At that time the disciples came to Jesus and said: Who is greatest in the kingdom of heaven? And in the present case, attention should be paid to what I have already made a remark about more than once - namely: it is necessary to examine the reasons for individual words and deeds of the Lord. After finding the statir and paying the tax, what could the sudden question of the apostles mean: “At that time the disciples came to Jesus and said: who is greatest in the kingdom of heaven?” Since they saw that the same (idem) tax was given for Peter and the Lord, due to the equality of the payment, they thought that Peter was exalted above all the apostles, since when paying the tax he was compared with the Lord. That's why they ask: who is greatest in the Kingdom of Heaven? And Jesus, seeing their thoughts and understanding the 391 reasons for their error, has the intention (vult) to heal their desire for glory, arousing in them zeal for humility. Matthew 18:2. [beginning of 3rd] Jesus called a child, set him in the midst of them and said. He placed either just some child to represent age and indicate a semblance of innocence, or perhaps He placed Himself among them as a child, because He came to serve, and not to be served, so He set them an example of humility. Others by child mean 392 the Holy Spirit, which Jesus put into the hearts of His disciples in order to transform their pride into humility. Matthew 18:3. [continued] Truly I tell you, unless you convert [change] and become like children, you will not enter the kingdom of heaven. The apostles are not commanded that they should be converted to childhood by age, but by innocence, that is, that through long practice they should have what children have by their age, and that they should be children not in wisdom, but in wickedness. Matthew 18:4. So whoever humbles himself like this child is the greatest in the kingdom of heaven. Just as this child, which I present to you as an example, does not persist in anger, does not remember an insult, does not delight when he sees a beautiful woman and does not say something different when he thinks one thing; and if you do not have such innocence and purity of spirit, you will not have the opportunity to enter the Kingdom of Heaven. Or it can be understood differently: “Whoever humbles himself like this child is the greatest in the Kingdom of Heaven.” Whoever imitates Me and humbles himself according to My example, so that he denies himself as much as I denied [Myself], taking upon Himself the form of a servant (Phil. 2:7), he will enter the Kingdom of Heaven. Matthew 18:5. And whoever accepts one such child in My name accepts Me. Whoever is such as to imitate the humility and innocence of Christ, Christ is accepted in him. And besides, He, so that the apostles would not think that they were honorable, wisely adds that they should be accepted not according to their personal merits, but in honor of the Teacher. Matthew 18:6. And whoever causes one of these little ones who believe in Me to stumble? Pay attention to the fact that the one who seduces is small, for the big ones are not tempted. Then it would be better for such a person to have a mill stone driven by a donkey hung around his neck and drowned in the depths of the sea. 393 Although this sentence may be general against all those who seduce someone, this sentence can be understood as applied to the apostles, who, by their question: “Who is greatest in the Kingdom of Heaven,” made it clear (videbantur) that they were arguing among themselves about dignity; and if they continued to remain in this vice, they could by their temptation destroy those whom they called to faith, if these, for their part, saw that the apostles were competing among themselves for honors. And the words: “It would be better if a millstone driven by a donkey were hung around his neck” 394 were said in accordance with the custom of the country, according to which for the greatest crimes among the ancient Jews the punishment was to tie a huge stone and drown a person in the sea. However, it would be better for such a (seducer) if he accepted a (relatively) light punishment for his crime than to undergo eternal torment, for the Lord will not punish [or judge] the same person twice (Nahum.1:9). 395 Matthew 18:7. Woe to the world from temptations, for temptations must come; but woe to that person through whom temptation comes. This does not mean that temptations are inevitable, for in this case those who create temptation would not be guilty, but it means that since in this world there are temptations of necessity, then everyone suffers from temptations according to their personal vices. At the same time, this general sentence condemns Judas, who prepared his soul for betrayal. Matthew 18:8–9. If your hand or your foot causes you to sin, cut them off and throw them away from you: it is better for you to enter life without an arm or without a foot, than to be cast into eternal fire with two hands and two feet. And if your eye offends you, pluck it out and throw it away from you: it is better for you to enter into life with one eye than to be cast into fiery hell with two eyes. It is necessary that there be temptations in the world, but woe to that person who, through his vice, causes what happens in the world through him - what needs to be. In this way, every passion is suppressed and inclination is rejected, lest it somehow give rise to temptation to the piety of every believer. If, He says, someone is so connected to you as an arm, a leg, an eye, and is so useful to you and caring for you, and has such a strong effect on your feelings, and at the same time serves as a temptation for you, and, due to the difference in his disposition, drags you into Gehenna; then it is better that you free yourself from intimacy with him and from carnal benefits 396 so that when you acquire relatives and the people you need, you do not find in them a reason for your destruction. So, in comparison with love for the Lord, we should not give priority to either a brother, or a wife, or a son, or a friend, or any other affection that can separate us from the Kingdom of Heaven. Each believer knows what is harmful to him, what his soul is absorbed in, and what it is often tempted by. It is better to lead a life of solitude than to lose eternal life for the sake of what is necessary for present life. Matthew 18:10–11. Be careful not to despise one of these little ones. For I tell you that their angels in heaven always see the face of My Father who is in heaven. Because the Son of Man came to save what was perishing. 398 Above He said that every intimate relationship through hand, foot or eye and every irresistible impulse (necessitas) that can produce temptation must be rejected. But now He softens his strict sentence with the commandment that was then added, saying: “Be careful not to despise one of these little ones.” 399 “I,” He says, “command severity to such an extent as to teach to combine it with mercy. As far as it depends on you, do not despise, but for the sake of your own salvation, strive to save them. If you do not see that they persist in sins and serve vices, then it will be better, If you are saved alone, than will you perish together with many, for “Their angels in heaven always see the face of the Father.” Great is the dignity of [human] souls if (ut) each of them has an angel chosen for her keeping from the beginning of her existence. Therefore we read in the Apocalypse of John: Write this to the angel of Ephesus, Thyatira and the angel of Philadelphia and the angels of the four other churches (Rev. 1:11). prescribes that in churches women's heads should be covered for the sake of the Angels (1 Cor. 11:10). Matthew 18:12–13. What do you think? If someone had a hundred sheep, and one of them got lost, would he not leave the ninety-nine in the mountains and go looking for the lost one? And if he happens to find her, then, truly, I tell you, he rejoices over her more than over the ninety-nine who were not lost. Quite consistently, He, having previously said: “Be careful not to despise one of these little ones,” adds a parable about ninety-nine sheep left in the mountains and about one lost one, which the good shepherd returns to the rest of the flock, because it could not move due to extreme weakness. Some think that this is the shepherd who, although he was in the form of God, did not consider it robbery to be equal with God, but humbled himself, taking on the appearance of a servant and was in obedience to the Father even to death, and death on the cross (Phil. 2ff.) and for this reason he came to earth to save one perishing sheep, that is, the human race. Others consider it possible to understand by ninety-nine sheep the entire number of righteous people, and by one sheep a sinner, according to which it is said in another place: “It is not the healthy who need a doctor, but the sick; I came not to call the righteous, but sinners to repentance” (Luke 5:31-32). This parable in the Gospel of Luke is combined with two parables: about ten drachmas and two sons (Luke 15:8-32). Matthew 18:14. So it is not the will of your Father in heaven that one of these little ones should perish. He refers to what was proposed above, that is, to the words: “Be careful not to despise one of these little ones,” 401 and thus teaches that the little ones should not be despised. And in the words: “It is not the will of your Father that one of these little ones should perish,” it is shown that if one of these little ones perishes, then this does not happen according to the will of the Father. Matthew 18:15–17. If your brother sins against you, go and correct him face to face (interte et ipsum solum). If he listens to you, then you have gained your brother. If he does not listen to you, then add one or two more to you, so that every word may be established in the mouth of two or three witnesses” (stet). But if he doesn’t listen to them either, tell the Church. If he doesn’t listen to the Church, then let him be like a pagan and a tax collector.”402 [T. e. tax collector]. – If our brother sins against us and offends us in some matter, then we have the power to forgive [sins], even if necessary [we must do this], because we are commanded to forgive debts to our debtors. If anyone sins against God, then it is not in our power (non est nostri arbitru), for Divine Scripture says: “If a man sins against a man, then let him ask for him. If he sins against God, who will ask for him” (1 Samuel 2:25)? 403 But we, on the contrary, being lenient towards insults inflicted on God, show hatred for the dishonor inflicted on us. So, [our] brother must undergo instruction in private, so that he does not remain in sin, if he has not yet lost shame and reverence; and if he listens to us, then we gain his soul, and through the salvation of another, we also gain salvation. If he does not want to listen, then another brother joins [one] for admonition. And if he does not listen to this, then another third brother joins - either for the sake of correction, or so that the matter is done in front of witnesses. Further, if the person being corrected does not want to listen to them, then it is necessary to inform many people about him, so that they turn away from him with disgust, and so that the one on whom shame did not have a saving effect will be saved by the action of reproaches. And when it is said: “Let him be to you as a pagan and a publican,” it is shown that a person who, under the name of a believer, does the deeds of infidels, deserves greater disgust than open pagans. And publicans [tax collectors] in a figurative sense are those who strive for temporary benefits 404 and seek income for themselves by deception, cunning, theft and criminal perfidy. Matthew 18:18. Truly I say to you, whatever you bind on earth will be bound in heaven; and whatever you permit on earth will be permitted in heaven. Since he said: “If he does not listen to the church, then let him be to you like a pagan and a tax collector,” then on the part of the disobedient brother there could have been either a secret objection, or a hidden thought of this kind: “If you despise me, then I despise you; if you condemn me, you will also be condemned by my sentence.” [In view of this] He gave the apostles the power so that those condemned by them would know that the human sentence is supported by the Divine sentence, and whatever is bound on earth is bound in the same way in heaven. Matthew 18:19–20. Truly I also tell you that if two of you agree on earth about anything they ask, it will be done for them by My Father in heaven. For where two or three are gathered in My name, there I am in the midst of them. The entire above part of the speech calls us to agreement. Therefore, the reward is promised in His words, that He will be in the middle between two or three. This recalls the example of one ruler (juxta illud exemplum tyranni), who, having imprisoned two friends - one of whom wanted to visit his mother and was released on the guarantee of the other - wanted to test their loyalty in such a way as to release one and keep the other. And when the one who set off returned on the appointed day, the ruler, amazed at their mutual fidelity, asked that the two of them accept him third [as a friend]. We can also understand this in a spiritual sense, namely: when the spirit, soul and body are in harmony with each other and do not have mutually discordant desires [or lusts], that is, when the flesh does not lust contrary to the spirit and the spirit contrary to the flesh, then they will receive from the Father everything they ask for. Of course, no one should doubt that petition can be [only] for good deeds, that is, when the body wants to have what the spirit has. Matthew 18:21–22. Then Peter came to Him and said: Lord! How many times should I forgive my brother who sins against me? up to seven times? Jesus says to him: I do not say to you, “until seven,” but until seventy times seven. The Lord's speech is so consistent in all its parts that, like a triple rope, it cannot be dissolved. Above He said: “See that you do not despise one of these little ones,” and added: “If your brother sins against you, then go and convict him one-on-one” (inter te et ipsum) 406, etc., and then he added the reward in the words: “If two of you agree on earth to ask for any deed, then whatever they ask will be done for them, and I will be in their midst. . Stung by 407 [this], the Apostle Peter asks how many times should a brother sin against him be forgiven, and when the question gives his own decisive answer: “Until seven?” then Jesus in response to him says: “Not until seven, but until seventy times seven,” that is, four hundred and ninety times, so that he must forgive his sinning brother as many times a day as many times he cannot sin. Matthew 18:23. Therefore, the Kingdom of Heaven is like a king who wanted to settle accounts with his servants. The Syrians, and especially the inhabitants of Palestine, have a habit of attaching parables to every speech; this is so that what is inaccessible to the listeners in the form of a simple command is assimilated by them with the help of similarities and examples. So, the Lord - through likeness to the king and master and, on the other hand, to the slave, who, as a result of asking the master, received forgiveness of his debt of ten thousand talents - commanded Peter that he also forgive slaves like himself (conservis suis), who sinned to a much lesser extent. Indeed, if the king and master so easily released ten thousand talents to a slave guilty of him, then how much more should slaves forgive much smaller sins to slaves like themselves. To make this clearer, let's show it with an example. If any of us commits adultery, murder, sacrilege - crimes much greater than a debt of ten thousand talents, then upon request they are forgiven, if the perpetrators themselves forgive the sinners to a lesser extent. On the contrary, if we are irreconcilable enemies because of the dishonor committed against us, if we have constant enmity because of an unpleasant (amarum) word, then doesn’t it seem to us that by justice we too should be imprisoned, and by the example of our actions, aren’t we giving a reason for us not to be shown leniency in our more serious crimes? Matthew 18:24–34. When he began to reckon, someone was brought to him who owed him ten thousand talents [a large sum of gold or silver]. And since he did not have anything to pay with, his sovereign ordered him to be sold, and his wife, and children, and everything that he had, and to pay. Then that slave fell, and, bowing to him, said: “Sir! have patience with me, and I will pay you everything.” The Emperor, having mercy on that slave, released him and forgave him the debt. That servant, going out, found one of his companions who owed him a hundred denarii [small silver coin], and, seizing him, he strangled him, saying: “Give me what you owe.” Then his comrade fell at his feet, begged him and said: “Have patience with me, and I will give you everything.” But he didn’t want to, but went and put him in prison until he paid off the debt. His comrades, seeing what had happened, were very upset, and when they came, they told their sovereign everything that had happened. Then the sovereign calls him and says: evil slave! I forgave you all that debt because you begged me; Shouldn't you also have had mercy on your companion, just as I had mercy on you? And, becoming angry, his sovereign handed him over to the torturers until he repaid him with all the debt.” I know that some understand by a debtor of ten thousand talents the devil, by whose wife and children, destined for sale when he continues to be stuck in malice, they want to understand lack of reason and evil thoughts. Just as wisdom is called the wife of the righteous, foolishness is called the wife of the unrighteous and the sinner. But, in this case, how can the Lord forgive him ten thousand talents, but he will not forgive us, slaves like him, even a hundred denarii? This cannot be accepted either by ecclesiastical interpretation or by prudent people. Matthew 18:35. So also My heavenly Father will do to you, if everyone does not forgive his brother from your hearts 409 [i.e. e. sincerely]. The dangerous idea is that the verdict of the Divine Court fluctuates and changes according to the variability of our thoughts. If we do not forgive our brothers the small things, then God will not forgive us the great things. And since everyone can say: “I have nothing against him; he himself knows this; God is his Judge; it is not my concern what He has to do to him: I have forgiven him.” Therefore [the Lord] confirms his commandment and excludes any pretense in making peace with the words: “Unless each one separately lets his brother go with sincerity.” In the translation: The Gospel of Matthew - ed. In the lane: they mean a child - ed. According to the new Synodal Russian translation: “It would be better for him if they hung a millstone around his neck and drowned him in the depths of the sea” - ed. According to the new Synodal Russian translation: “It would be better if they hung a millstone around his neck” - ed. According to the new Synodal Russian translation: “He will commit destruction and the disaster will not happen again” - ed. In the lane: very busy - ed. According to the new Synodal Russian translation: “See that you do not despise one of these little ones; for I tell you that their angels in heaven always see the face of My Father in heaven. For the Son of Man came to seek and to save that which was lost - ed. According to the new Synodal Russian translation: “See that you do not despise one of these little ones” - ed. In the lane: ninety - ed. According to the new Synodal Russian translation: “If your brother sins against you, go and tell him his fault between you and him alone: ​​if he listens to you, then you have gained your brother. But if he does not listen, take with you one or two more, so that by the mouth of two or three witnesses every word may be established. If he does not listen to them, tell the church; and if he does not listen to the church, then let him be to you as a pagan and a publican” - ed. According to the new Synodal Russian translation: “If man sins against man, they will pray to God for him; If a person sins against the Lord, who will intercede for him?” – ed. In the lane: lusts – ed. According to the new Synodal Russian translation: “If your brother sins against you, go and tell him his fault between you and him alone” - ed. According to the new Synodal Russian translation: “So will My heavenly Father do to you, if each of you does not forgive his brother from his heart for his sins - ed. You might be interested in: