HOMILY LX.

1 lit. reprove or convict

him

1

MATT. Xviii. 15.

If thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother.

FOR, since He had used vehement language against them that cause offence, and on every hand had moved them to fear; in order that the offended might not in this way on the other hand become supine, neither supposing all to be cast upon others, should be led on to another vice, softening themselves, and desiring to be humoured in every thing, and run upon the shoal of pride; seest thou how He again checks them also, and commands the telling of the faults to be between the two alone, lest by the testimony of the many he should render his accusation heavier, and the other become excited to opposition should continue incorrigible.

Wherefore He saith, Between thee and him alone, and, If he shall hear thee, thou hast gained thy brother. What is, If he shall hear thee? If he shall condemn himself, if he shall be persuaded that he has done wrong.

Thou hast gained thy brother. He did not say, Thou hast a sufficient revenge, but, Thou hast gained thy brother, to shew that there is a common loss from the enmity. For He said not, “He hath gained himself only," but, “thou too hast gained him," whereby He shewed that both the one and the other were losers before this, the one of his brother, the other of his own salvation.

Merciful dealing with an offending Brother.

819

XVIII. 16.

24.

This, when He sat on the mount also, He advised; at one MATT. time bringing him who has given the pain to him that had been pained, and saying, 'Be reconciled to thy brother, and at Mat. 5, another commanding him that had been wronged to forgive his neighbour. For He taught men to say, 'Forgive us our debts, 2 Mat.6, like as we forgive our debtors.

12.

3

But here He is devising another mode. For not him that gave the pain, [doth He now call upon,] but him that was pained He brings to this one. For because this who hath done the wrong would not easily come to make excuse, out of shame, and confusion of face, He draws that other to him, and not merely so, but in such way as also to correct what hath been done. And He saith not, "Accuse," nor "Charge him,” nor "Demand satisfaction, and an account," but," Tell him of his fault," saith He. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and vict thou, who art in health, must go thy way to him that is ill, and make the tribunal private, and the remedy such as may be readily received. For to say, "Tell him of his fault," is nothing else than "Remind him of his error," tell him what thou hast suffered at his hand," which very thing, if it be done as it ought, is the part of one making excuse for him, and drawing him over earnestly to a reconciliation.

or, "Con

him"

What then, if he should disobey, and be disposed to abide in hardness? Take with thyself yet one or two, that in v. 16. the mouth of two witnesses every word may be established. For the more he is shameless, and bold, the more ought we to be active for his cure, not in anger and indignation. For the physician in like manner, when he sees the malady obstinate, doth not give up nor grow impatient, but then makes the more preparation; which He commands us to do in this case too.

For since thou appearedst to be too weak alone, make thyself more powerful by this addition. For surely the two are sufficient to convict him that hath sinned. Seest thou how He seeketh not the good of him that hath been pained only, but of him also that hath given the pain. For the person injured is this one who is taken captive by his passion, he it is that is diseased, and weak, and infirm. Wherefore He often sends the other to this one, now alone,

LX.

2.

820 Our Lord aims throughout at the offender's repentance.

HOMIL. and now with others; but if he continue in it, even with the Church. For, Tell it, saith He, to the Church. For if v. 17. He were seeking this one's advantage only, He would not have commanded to pardon, seventy times seven, one repenting. He would not so often have set so many over him to correct his passion; but if he had remained incorrigible after the first conference, would have let him be; but now once, and twice, and thrice, He commands to attempt his cure, and now alone, and now with two, now with more.

5, 39.

5, 12.

2

Wherefore, with respect to them that are without He saith 1 Matt. no such thing, but, 'If any one smite thee, He saith, on thy right cheek, turn to him the other also, but here not in such 21 Cor. wise. For what Paul meaneth, saying, What have I to do to judge them also that are without? but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also doeth here, making these laws about the brethren; and He sets these over him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that hath said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For 3 KσTa- anger and sin is a more frantic thing than any drunkenness, and puts the soul in greater distraction.

τικώτε

ρον

Who, for instance, was wiser than David? Yet for all that, when he had sinned he perceived it not, his lust keeping in subjection all his reasoning powers, and like some smoke filling his soul. Therefore he stood in need of a lantern from the Prophet, and of words calling to his mind what he had done. Wherefore here also He brings these to him that hath sinned, to reason with him about the things he had done.

[2.] But for what reason doth He command this one to tell him of his fault, and not another? Because this man he would endure more quietly, this, who hath been wronged, who hath been pained, who hath been despitefully used. For one doth not bear in the same way being told by another of one's fault concerning him that hath been insulted, as by the insulted person himself, especially when this person is alone convicting him. For when he who should demand justice

Appeal to the Church is a last resort.

821

XVIII.

against him, even this one appears to be caring for his salva- MATT. tion, this will have more power than any thing in the world 18. to shame him.

Seest thou how this is done not for the sake of just punishment, but of amendment? Therefore He doth not at once command to take with him the two, but when himself hath failed; and not even then doth He send forth a multitude against him; but makes the addition no further than two, or even one; but when he has contemned these too, then and not till then He brings him out to the Church.

So much earnestness doth He shew, that our neighbour's sins be not exposed by us. And indeed He might have commanded this from the first, but that this might not be, He did not command it, but after a first and second admonition He appoints this.

But what is, In the mouth of two or three witnesses every word shall be established? Thou hast a sufficient testimony. His meaning is, that thou hast done all thy part, that thou hast left undone none of the things which it pertained to thee to do.

But if he shall neglect to hear them also, tell it to the Church, that is, to the rulers of it; But if he neglect to hear the Church, let him be to thee as an heathen man and a publican. For after this such a one is incurably diseased. But mark thou, I pray thee, how every where He putteth the publican for an example of the greatest wickedness. For above too He saith, 'Do not even the publicans the1 Matt. same? And further on again; Even the publicans and the 'Matt. harlots shall go before you into the kingdom of Heaven, 21, 31. that is, they who are utterly reprobated and condemned. Let them hearken, who are rushing upon unjust gains, who are counting up usuries upon usuries.

But why did He set him with these?

To soothe the

66

5, 46.

person wronged, and to alarm him. Is this only then the punishment? Nay, but hear also what follows. What- v. 18. soever ye shall bind on earth shall be bound in Heaven. And He did not say to the ruler of the Church, Bind such a man," but, "If thou bind," committing the whole matter to the person himself, who is aggrieved, and the bonds abide indissoluble. Therefore he will suffer the utmost ills; but

822 Promises to concord. All things why not granted.

HOMIL. not he who hath brought him to account is to blame, but he who hath not been willing to be persuaded.

LX. 2.

v.19.20.

Seest thou how He hath bound him down with twofold constraint, both by the vengeance here, and by the punishment hereafter? But these things hath He threatened, that these circumstances may not arise, but that fearing, at once the being cast out of the Church, and the danger from the bond, and the being bound in Heaven, he may become more gentle. And knowing these things, if not at the beginning, at any rate in the multitude of the tribunals he will put off his anger. Wherefore, I tell you, He hath set over him a first, and a second, and a third court, so that though he should neglect to hear the first, he may yield to the second; and even if he should reject that, he may fear the third; and though he should make no account of this, he may be dismayed at the vengeance to come, and at the sentence and judgment to proceed from God.

And 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. For where two or three are gathered together in My Name, there am I in the midst of them.

Seest thou how by another motive also He puts down our μpo- enmities, and takes away our petty dissensions', and draws ψυχίας us one to another, and this not from the punishment only which hath been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He putteth here the great rewards of concord, if at least they who are of one accord do even prevail with the Father, as touching the things they ask, and have Christ in the midst of them.

22 Cor.

12, 9.

"Are there then indeed no where two of one accord?" Nay, in many places, perchance even every where. "How then do they not obtain all things?" Because many are the causes of their failing. For either they often ask things inexpedient. And why marvellest thou, if this is the case with some others, whereas it was so even with Paul, when he heard, 2 My grace is sufficient for thee; for My strength is perfected in weakness. Or they are unworthy to be reckoned with them that heard these words, and contribute not their