Chrysostom hom. on Mt 60
“If thy brother shall trespass against thee, go and tell him his fault1 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 offense, 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, soften in themselves, and desiring to be humored in everything, 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 show 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 showed that both the one and the other were losers before this, the one of his brother, the other of his own salvation.
This, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, “Be reconciled to thy brother,”2 and at another commanding him that had been wronged to forgive his neighbor. For He taught men to say, “Forgive us our debts, like as we forgive our debtors.”3
But here He is devising another mode. For not him that gave the pain, doth He now call upon,4 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,” by. “Tell him of his fault,”5 saith He. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and 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 errors” 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.
What then, if he should disobey, and be disposed to abide in hardness? “Take with thyself yet one or two, that in the mouth of two witnesses every word may be established.”6 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, and now with others; but if he continue in it, even with the church. For, “Tell it,” saith He, “to the Church.”7 For if 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.
Wherefore, with respect to them that are without He saith no such thing, but, “If any one smite thee,” He saith, “on thy right cheek, turn to him the other also,”8 but here not in such wise. For what Paul meaneth, saying, “What have I to do to judge them also that are without?”9 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 three10 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 anger and sin is a more frantic thing11 than any drunkenness, and puts the soul in greater distraction.
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 against him, even this one appears to be caring for his salvation, this will have more power than anything in the world 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 show, that our neighbor’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 everywhere He putteth the publican for an example of the greatest wickedness. For above too He saith, “Do not even the publicans the same?”12 And further on again, “Even the publicans and the harlots shall go before you into the Kingdom of Heaven,”13 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 person wronged, and to alarm him. Is this only then the punishment? Nay, but hear also what follows. “Whatsoever ye shall bind on earth shall be bound in Heaven.”14 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 not he who hath brought him to account is to blame, but he who hath not been willing to be persuaded.
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,15 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 anything 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.”16
Seest thou how by another motive also He puts down our enmities, and takes away our petty dissensions,17 and draws 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.
“Are there then indeed nowhere two of one accord?” Nay, in many places, perchance even everywhere. “How then do they not obtain all things?” Because many are 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. “My grace is sufficient for thee; for my strength is perfected in weakness.”18 Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He saith “of you,” of the virtuous, of them that show forth an angelic rule of life.19 Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, “Pray,” saith He, “for your enemies.”20 Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, “Pray not thou for this people, because I will not hear thee.”21
But if all things are there, and thou ask things expedient, and contribute all thine own part, and exhibit an apostolical life, and have concord and love towards thy neighbor, thou wilt obtain on thy entreaty; for the Lord is loving towards man.
3. Then because He had said, “Of my Father,” in order that He might show that it is Himself that giveth, and not He who begat Him only, He added, “For wheresoever two or three are gathered together in my name, there am I in the midst of them.”
What then? are there not two or three gathered together in His name? There are indeed, but rarely. For not merely of the assembling doth He speak, neither this doth He require only; but most surely, as I said before also, the rest of virtue too together with this, and besides, even this itself He requires with great strictness. For what He saith is like this, “If any holds me the principal ground of his love to his neighbors, I will be with Him, if he be a virtuous man in other respects.”
But now we see the more part having other motives of friendship. For one loves, because he is loved, another because he hath been honored, a third because such a one has been useful to him in some other worldly matter, a fourth for some other like cause; but for Christ’s sake it is a difficult thing to find any one loving his neighbor sincerely, and as he ought to love him. For the more part are bound one to another by their worldly affairs. But Paul did not love thus, but for Christ’s sake; wherefore even when not loved in such wise as he loved, he did not cease his love, because he had planted a strong root of his affection; but not so our present state, but on inquiry we shall find with most men anything likely to produce friendship rather than this. And if any one bestowed on me power in so great a multitude to make this inquiry, I would show the more part bound one to another by worldly motives.
And this is evident from the causes that work enmity. For because they are bound one to another by these temporal22 motives, therefore they are neither fervent towards one another, nor constant, but insult, and loss of money, and envy, and love of vainglory, and every such thing coming upon them, severs the love-tie. For it finds not the root spiritual. Since if indeed it were such, no worldly thing would dissolve things spiritual. For love for Christ’s sake is firm, and not to be broken, and impregnable, and nothing can tear it asunder; not calumnies, not dangers, not death, no other thing of this kind. For though he suffer ten thousand things, who thus loves; looking to the ground of his love, he will not desist. For he who loves because of being loved, should he meet with anything painful, puts an end to his love; but he who is bound by this, will never desist.
Wherefore Paul also said, “Charity never faileth.”23 For what hast thou to say? That when honored he insults? that receiving benefits he was minded to slay thee? But even this works upon thee to love more, if thou lovest for Christ’s sake. For what things are in the rest subversive of love, these here become apt to produce it. How? First, because such a one is to thee a cause of rewards; secondly, because he that is so disposed stands in need of more succor, and much attention. Therefore I say, he who thus loves inquires not about race, nor country, nor wealth, nor his love to himself, nor any other such matter, but though he be hated, though he be insulted, though he be slain, continues to love, having as a sufficient ground for love, Christ; wherefore also he stands steadfast, firm, not to be overthrown, looking unto Him.
For Christ too so loved his enemies, having loved the obstinate, the injurious, the blasphemers, them that hated Him, them that would not so much as see Him; them that were preferring wood and stones to Him, and with the highest love beyond which one cannot find another. “For greater love hath no man than this,” He saith, “that one lay down his life for his friends.”24
And those even that crucified Him, and acted in so many instances with contumely against Him, see how He continues to treat with kindness. For even to His Father He speaks for them, saying, “Forgive them, for they know not what they do.”25 And He sent His disciples moreover, after these things, unto them.
This love then let us also imitate, unto this let us look, that being followers of Christ, we may attain both unto the good things here, and unto those to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.
1 [The form of the Greek verb here is peculiar to the text of the Homily R. V., “sin,” for “trespass.”—R.]
2 Lit. “reprove” or “convict him.”
3 Mt 5,24. [But The citation is fuller “If thou art standing by the altar and rememberest that thy brother hath aught against thee, go away, he reconciled,” etc.—R.]
4 Mt 6,12.
5 [Supplied by translator.]
6 Or, “Convict him.”
7 Mt 18,16. [The words “or three” are omitted in the Homily here, but not below. In both cases the form of the verb is changed.—R.]
8 Mt 18,17.
9 Mt 5,39.
10 1Co 5,12.
11 [Oxford edition, “these,” misprint, since the Greek word is trei`".—R.]
13 Mt 5,46.
14 Mt 21,31.
15 Mt 18,18. [R. V., “What things soever,” etc. But the singular pronoun is substituted in the text of the Homily.—R.]
16 [A clause is omitted here, “and doth out straightway cut him off.”—R.]
17 Mt 18,19-20.
19 2Co 12,9. [R. V.,“for my power is made perfect in weakness.”—R.]
21 Mt 5,44.
22 Jr 11,14.
24 1Co 13,8. [R. V., “Love never faileth.” The Greek word Is rendered “love” throughout this part of the Homily.—R.]
25 Lc 23,34.
61 Mt 18
“Then came Peter to Him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times. but, Until seventy times seven.”1
Peter supposed he was saying something great, wherefore also as aiming at greatness he added, “Until seven times?” For this thing, saith he, which Thou hast commanded to do, how often shall I do? For if he forever sins, but forever when reproved repents, how often dost thou command us to bear with this man? For with regard to that other who repents not, neither acknowledges his own faults, Thou hast set a limit, by saying, “Let him be to thee as the heathen and the publican;” but to this no longer so, but Thou hast commanded to accept him.
How often then ought I to bear with him, being told his faults, and repenting? Is it enough for seven times?
What then saith Christ, the good God, who is loving towards man? “I say not unto thee, until seven times, but, until seventy times seven,” not setting a number here, but what is infinite and perpetual and forever. For even as ten thousand times signifies often, so here too. For by saying, “The barren hath borne seven,” 1S 2,5 the Scripture means many. So that He hath not limited the forgiveness by a number, but hath declared that it is to be perpetual and forever.
1 [R. V. margin, “seventy times and seven.” There is no difference of reading, but one of interpretation. Comp. Augustin, vol. vi., p.107, Nicene and Post Nicene Fathers. Chrysostom does not indicate which view he accepts.—R]
This at least He indicated by the parable that is put after. For that He might not seem to any to enjoin great things and hard to bear, by saying, “Seventy times seven,” He added this parable, at once both leading them on to what He had said, and putting down him who was priding himself upon this, and showing the act was not grievous, but rather very easy. Therefore let me add, He brought forward His own love to man, that by the comparison, as He saith, thou mightest learn, that though thou forgive seventy times seven, though thou continually pardon thy neighbor for absolutely all his sins, as a drop of water to an endless sea, so much, or rather much more, doth thy love to man come short in comparison of the boundless goodness of God, of which thou standest in need, for that thou art to be judged, and to give an account.
Wherefore also He went on to say, “The Kingdom of Heaven is likened unto a certain king, which would take account of his servants.3 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay,4 he commanded him to be sold, and his wife, and his children, and all that he had.”5
3 [R. V., “make a reckoning.”]
4 [R. V., “wherewith to pay.”]
5 . [The textual variations are slight.—R.]
Then after this man had enjoyed the benefit of mercy, he went out, and “took by the throat his fellow-servant, which owed him an hundred pence;” Mt 18,28 and having by these doings l moved his lord, he caused him to cast him again into prison, until he should pay off the whole.
Seest thou how great the difference between sins against man and against God? As great as between ten thousand talents, and a hundred pence, or rather even much more. And this arises both from the difference of the persons, and the constant succession of our sins. For when a man looks at us, we stand off and shrink from sinning: but when God sees us every day, we do not forbear, but do and speak all things without fear.
But not hereby alone, but also from the benefit and from the honor of which we have partaken, our sins become more grievous.
And if ye are desirous to learn how our sins against Him are ten thousand talents. or rather even much more, I will try to show it briefly. But I fear test to them that are inclined to wickedness, and love continually to sin, I should furnish still greater security, or should drive the meeker sort to despair, and they should repeat that saying of the disciples, “who can be saved?” Mt 19,25. [Comp. Mc 10,26.]
Nevertheless for all that I will speak, that I may make those that attend more safe, and more meek. For they that are incurably diseased, and past feeling, even without these words of mine, do not depart from their own carelessness, and wickedness; and if even from hence they derive greater occasion for contempt, the fault is not in what is said, but in their insensibility; since what is said surely is enough both to restrain those that attend to it, and to prick their hearts; and the meeker sort, when they see on the one hand the greatness of their sins, and learn also on the other hand the power of repentance, will cleave to it the more, wherefore it is needful to speak.
I will speak then, and will set forth our sins, both wherein we offend against God, and wherein against men, and I will set forth not each person’s own, but what are common; but his own let each one join to them after that from his conscience.
And I will do this, having first set forth the good deeds of God to us. What then are His good deeds? He created us when we were not, and made all things for our sakes that are seen, Heaven, sea, air, all that in them is, living creatures, plants, seeds; for we must needs speak briefly for the boundless ocean of the works. Into us alone of all that are on earth He breathed a living soul such as we have, He planted a garden, He gave a help-meet, He set us over all the brutes, He crowned us with glory and honor.
After that, when man had been unthankful towards his benefactor, He vouchsafed unto him a greater gift.
2. For look not to this only, that He cast him out of paradise, but mark also the gain that arose from thence. For after having cast him out of paradise, and having wrought those countless good works, and having accomplished His various dispensations, He sent even His own Son for the sake of them that had been benefited by Him and were hating Him, and opened Heaven to us, and unfolded paradise itself, and made us sons, the enemies, the unthankful.
Wherefore it were even seasonable now to say, “O the depth of the riches both of the wisdom and knowledge of God!” Rm 11,33 And He gave us also a baptism of the remission of sins, and a deliverance from vengeance, and an inheritance of a kingdom, and He promised numberless good things on our doing what is right, and stretched forth His hand, and shed abroad His Spirit into our hearts.
What then? After so many and such great blessings, what ought to be our disposition; should we indeed, even if each day we died for Him who so loves us, make due recompense, or rather should we repay the smallest portion of the debt? By no means, for moreover even this again is turned to our advantage.
How then are we disposed, whose disposition ought to be like this? Each day we insult His law. But be ye not angry, if I let loose my tongue against them that sin, for not you only will I accuse, but myself also.
Where then would ye that I should begin? With the slaves, or with the free? with them that serve in the army, or with private persons? with the rulers, or with the subjects? with the women, or with the men? with the aged men, or with the young? with what age? with what race? with what rank? with what pursuit?
Would ye then that I should make the beginning with them that serve as soldiers? What sin then do not these commit every day, insulting, reviling, frantic, making a gain of other men’s calamities, being like wolves, never clear from offenses, unless one might say the sea too was without waves. What passion doth not trouble them? what disease cloth not lay siege to their soul?
For to their equals they show a jealous disposition, and they envy, and seek after vainglory; and to those that are subject to them, their disposition is covetous; but to them that have suits, and run unto them as to a harbor, their conduct is that of enemies and perjured persons. How many robberies are there with them! How many frauds! How many false accusations, and meannesses! how many servile flatteries!
Come then, let us apply in each case the law of Christ. “He that saith to his brother, Thou fool, shall be in danger of hell fire. Mt 5,22 He that hath looked on a woman to lust after her, hath already committed adultery with her.(Mt 5,28 Unless one humble himself as the little child, he shall not enter into the Kingdom of Heaven.”11 Mt 18,3
11 . [Slightly altered.]
But these even study haughtiness, becoming towards them that are subject to them, and are delivered into their hands, and who tremble at them, and are afraid of them, more fierce than a wild beast; for Christ’s sake doing nothing, but all things for the belly, for money, for vainglory.
Can one indeed reckon up in words the trespass of their actions? What should one say of their decisions, their laughter, their unseasonable discourses, their filthy language? But about covetousness one cannot so much as speak. For like as the monks on the mountains know not even what covetousness is, so neither do these; but in an opposite way to them, For they indeed, because of being far removed from the disease, know not the passion, but these, by reason of being exceedingly intoxicated with it, have not so much as a perception how great the evil is. For this vice hath so thrust aside virtue and tyrannises, that it is not accounted so much as a heavy charge with those madmen.
But will ye, that we leave these, and go to others of a gentler kind? Come then, let us examine the race of workmen and artisans. For these above all seem to live by honest labors, and the sweat of their own brow. But these too, when they do not take heed to themselves, gather to themselves many evils from hence. For the dishonesty that arises from buying and selling they bring into the work of honest labor, and add oaths, and perjuries, and falsehoods to their covetousness often, and are taken up with worldly things only, and continue riveted to the earth; and while they do all things that they may get money, they do not take much heed that they may impart to the needy, being always desirous to increase their goods. What should one say of the revilings that are uttered touching such matters, the insults, the loans, the usurious gains, the bargains full of much mean trafficking, the shameless buyings and sellings.
3. But will ye that we leave these too, and go to others who seem to be more just? Who then are they? They that are possessed of lands, and reap the wealth that springs from the earth. And what can be more unjust than these? For if any one were to examine how they treat their wretched and toil-worn laborers, he will see them to be more cruel than savages. For upon them that are pining with hunger, and toiling throughout all their life, they both impose constant and intolerable payments, and lay on them laborious burdens, and like asses or mules, or rather like stones, do they treat their bodies, allowing them not so much as to draw breath a little, and when the earth yields, and when it doth not yield, they alike wear them out, and grant them no indulgence. And what can be more pitiable than this, when after having labored throughout the whole winter, and being consumed with frost and rain, and watchings, they go away with their hands empty, yea moreover in debt, and fearing and dreading more that this famine and shipwreck, the torments of the overlookers,12 and their dragging them about, and their demands, and their imprisonments, and the services from which no entreaty can deliver them!
Why should one speak of the merchandise which they make of them, the sordid gains which they gain by them, by their labors and their sweat filling winepresses, and wine vats, but not suffering them to take home so much as a small measure, but draining off the entire fruits into the casks of their wickedness, and flinging to them for this a little money?
And new kinds of usuries also do they devise, and not lawful even according to the laws of the heathens, and they frame contracts for loans full of many a curse. For not the hundredth part of the sum, but the half of the sum they press for and exact; and this when he of whom it is exacted has a wife, is bringing up children, is a human being, and is filling their threshing floor, and their wine-press by his own toils.
But none of these things do they consider. Wherefore now it were seasonable to bring forward the prophet and say, “Be astonished, O Heaven, and be horribly afraid, O earth,” Jr 2,12 to what great brutality hath the race of man been madly carried away! 14
12 [ejpitrovpwn, “stewards,” answering here to “overseers,” in the worst sense.—R.]
But these things I say, not blaming crafts, nor husbandry, nor military service,15 but ourselves. Since Cornelius also was a centurion, and Paul a worker in leather, and after his preaching practised his craft, and David was a king, and Job enjoyed the possession of land and of large revenues, and there was no hindrance hereby to any of these in the way of virtue.
Bearing in mind all these things, and considering the ten thousand talents, let us at least hence hasten to remit to our neighbors their few and trifling debts. For we too have an account to give of the commandments wherewith we have been trusted, and we are not able to pay all, no not whatever we may do. Therefore God hath given us a way to repayment both ready and easy, and which is able to cancel all these things, I mean, not to be revengeful.
In order then that we may learn this well, let us hear the whole parable, going on regularly through it. “For there was brought unto Him,” it saith, “one which owed ten thousand talents, and when he had not to pay, He commanded him to be sold, and his wife, and his children.” Wherefore, I pray thee? Not of cruelty, nor of inhumanity (for the loss came back again upon himself, for she too was a slave), but of unspeakable tenderness.
For it is His purpose to alarm him by this threat, that He might bring him to supplication, not that he should be sold. For if He had done it for this intent, He would not have consented to his request, neither would He have granted the favor.
Wherefore then did He not do this, nor forgive the debt before the account? Desiring to teach him, from how many obligations He is delivering him, that in this way at least he might become more mild towards his fellow servant. For even if when he had learnt the weight of his debt, and the greatness of the forgiveness, he continued taking his fellow-servant by the throat; if He had not disciplined him beforehand with such medicines, to what length of cruelty might he not have gone?
What then saith the other? “Have patience with me, and I will pay thee all. And his Lord s was moved with compassion, and loosed him, and forgave him the debt.” Mt 18,26-27
15 [oujde; ajgrouv" occurs here in the Greek, but is ignored by the translator; probably because the thoughts was implied in “husbandry” (gewrgivan).—R.]
16 [“The lord of that servant,” according to our authorities; The Homily varies.—R.]
Seest thou again surpassing benevolence? The servant asked only for delay and putting off the time, but He gave more than he asked, remission and forgiveness of the entire debt. For it had been his will to give it even from the first, but he did not desire the gift to be his only, but also to come of this man’s entreaty, that he might not go away uncrowned. For that the whole was of him, although this other fell down to him and prayed, the motive of the forgiveness showed, for “moved with compassion” he forgave him. But still even so he willed that other also to seem to contribute something, that he might not be exceedingly covered with shame, and that he being schooled in his own calamities, might be indulgent to his fellow-servant.
4. Up to this point then this man was good and acceptable; for he confessed, and promised to pay the debt, and fell down before him, and entreated, and condemned his own sins, and knew the greatness of the debt. But the sequel is unworthy of his former deeds. For going out straightway, not after a long time but straightway, having the benefit fresh17 upon him, he abused to wickedness the gift, even the freedom bestowed on him by his master.
For, “he found one of his fellow-servants, which owed him an hundred pence, and took him by the throat, saying, Pay me what thou owest.”Mt 18,28
Seest thou the master’s benevolence? Seest thou the servant’s cruelty? Hear, ye who do these things for money. For if for sins we must not do so, much more not for money.
What then saith the other? “Have patience with me, and I will pay thee all.”19 But he did not regard even the words by which he had been saved (for he himself on saying this was delivered from the ten thousand talents), and did not recognize so much as the harbor by which he escaped shipwreck; the gesture of supplication did not remind him of his master’s kindness, but he put away from him all these things, from covetousness and cruelty and revenge, and was more fierce than any wild beast, seizing his fellow-servant by the throat.
What doest thou, O man? perceivest thou not, thou art making the demand upon thyself, thou an thrusting the sword into thyself, and revoking the sentence and the gift? But none of these things did he consider, neither did he remember his own state, neither did he yield; although the entreaty was not for equal objects.
For the one besought for ten thousand talents, the other for a hundred pence; the one his fellow-servant, the other his lord; the one received entire forgiveness, the other asked for delay, and not so much as this did he give him, for “he cast him into prison.”
“But when his fellow-servants saw it, they accused him to their lord.” Not even to men is this well-pleasing, much less to God. They therefore who did not owe, partook of the grief.
What then saith their lord? “O thou wicked servant, I forgave thee all that debt, because thou desiredst20 me; shouldest not thou also have had compassion, even as I had pity on thee?”21
See again the lord’s gentleness. He pleads with him, and excuses himself, being on the point of revoking his gift; or rather, it was not he that revoked it, but the one who had received it. Wherefore He saith, “I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion on thy fellow-servant?” For even if the thing cloth seem to thee hard; yet shouldest thou have looked to the gain, which hath been, which is to be. Even if the injunction be galling, thou oughtest to consider the reward; neither that he hath grieved thee, but that thou hast provoked God, whom by mere prayer thou hast reconciled. But if even so it be a galling thing to thee to become friends with him who hath grieved thee, to fall into hell is far more grievous; and if thou hadst set this against that, then thou wouldest have known that to forgive is a much lighter thing.
And whereas, when he owed ten thousand talents, he called him not wicked, neither reproached him, but showed mercy on him; when he had become harsh to his fellow-servant, then he saith, “O thou wicked servant.”
Let us hearken, the covetous, for even to us is the word spoken. Let us hearken also, the merciless, and the cruel, for not to others are we cruel, but to ourselves. When then thou art minded to be revengeful, consider that against thyself art thou revengeful, not against another; that thou art binding up thine own sins, not thy neighbors. For as to thee, whatsoever thou mayest do to this man, thou doest as a man and in the present life, but God not so, but more mightily will He take vengeance on thee, and with the vengeance hereafter.
“For He delivered him over till he should pay that which was due,” that is, for ever; for he will never repay. For since thou art not become better by the kindness shown thee, it remains that by vengeance thou be corrected.
And yet, “The graces and the gifts are without repentance,”22 but wickedness has had such power as to set aside even this law. What then can be a more grievous thing than to be revengeful, when it appears to overthrow such and so great a gift of God.
20 Mt 18,29. [R. V. omits “all” in this verse, with the best authorities. Probably taken from verse 26.—R.]
21 [R. V., “besoughtest.”]
22 Mt 18,32. [R. V., “have had mercy on thy fellow servant, even as I had mercy on thee.” The verb is the same in both clauses. “On thy fellow servant,” omitted here, is inserted in the comment.—R.]
And he did not merely “deliver” him, but “was wroth.” For when he commanded him to be sold, his were not the words of wrath (therefore neither did he do it), but a very great occasion for benevolence; but now the sentence is of much indignation, and vengeance, and punishment.
What then means the parable? “So likewise shall my Father do also unto you,” He saith, “if ye from your hearts forgive not every one his brother their trespasses.”23
He saith not “your Father,” but “my Father.” For it is not meet for God to be called the Father of such a one, who is so wicked and malicious.
5. Two things therefore doth He here require, both to condemn ourselves for our sins, and to forgive others; and the former for the sake of the latter, that this may become more easy (for he who considers his own sins is more indulgent to his fellow-servant); and not merely to forgive with the lips, but from the heart.
Let us not then thrust the sword into ourselves by being revengeful. For what grief hath he who hath grieved thee inflicted upon thee, like thou wilt work unto thyself by keeping thine anger in mind, and drawing upon thyself the sentence from God to condemn thee? For if indeed thou art watchful, and keepest thyself under control, the evil will come round upon his head, and it will be he that will suffer harm; but if thou shouldest continue indignant, and displeased, then thyself wilt undergo the harm not from him, but from thyself.
Say not then that he insulted thee, and slandered thee, and did unto thee ills beyond number; for the more thou tellest, so much the more dost thou. declare him a benefactor. For he hath given thee an opportunity to wash away thy sins; so that the greater the injuries he hath done thee, so much more is he become to thee a cause of a greater remission of sins.
For if we be willing, no one shall be able to injure us, but even our enemies shall advantage us in the greatest degree. And why do I speak of men? For what can be more wicked than the devil; yet nevertheless, even hence have we a great opportunity of approving ourselves; and Job showeth it. But if the devil hath become a cause of crowns, why art thou afraid of a man as an enemy?
See then how much thou gainest, bearing meekly the spiteful acts of thine enemies. First and greatest, deliverance from sins; secondly, fortitude and patience; thirdly, mildness and benevolence; for he that knoweth not how to be angry with them that grieve him, much more will he be ready to serve them that love him. Fourthly, to be free from anger continually, to which nothing can be equal. For of him that is free from anger, it is quite clear that he is delivered also from the despondency hence arising, and will not spend his life on vain labors and sorrows. For he that knows not how to hate, neither cloth he know how to grieve, but will enjoy pleasure, and ten thousand blessings. So that we punish ourselves by hating others, even as on the other hand we benefit ourselves by loving them.
Besides all these things, thou wilt be an object of veneration even to thy very enemies, though they be devils; or rather, thou wilt not so much as have an enemy whilst thou art of such a disposition.
But what is greater than all, and first, thou gainest the favor of God. Shouldest thou have sinned, thou wilt obtain pardon; shouldest thou have done what is right, thou wilt obtain a greater confidence. Let us accomplish therefore the hating no one, that God also may love us, that, though we be in debt for ten thousand talents, He may have compassion and pity us.
But hast thou been injured by him? Pity him then, do not hate him; weep and mourn, do not turn away from him. For thou art not the one that hath offended against God, but he; but thou hast even approved thyself, if thou endure it. Consider that Christ, when about to be crucified, rejoiced for Himself, but wept for them that were crucifying Him. This ought to be our disposition also; and the more we are injured, so much the more should we lament for them that are injuring us. For to us many are the benefits hence arising, but to them the opposites.
But did he insult thee, and strike thee before all? Then bath he disgraced and dishonored himself before all, and hath opened the mouths of a thousand accusers, and for thee hath he woven more crowns, and gathered for thee many to publish thy forbearance.
But did he slander thee to others? And what is this? God is the one that is to demand the account, not they that have heard this. For to himself hath he added occasion of punishment, so that not only for his own sins he should give account, but also of what he said of thee. And upon thee hath he brought evil report with men, but he himself hath incurred evil report with God.
And if these things are not sufficient for thee, consider that even thy Lord24 was evil reported of both by Satan and by men, and that to those most loved by Him; and His Only-Begotten the same again. Wherefore He said, “If they have called the Master of the house Beelzebub, much more shall they call them of His household.”25
And that wicked demon did not only slander Him, but was also believed, and slandered Him not in ordinary matters, but with the greatest reproaches and accusations. For he affirmed Him to be possessed, and to be a deceiver, and an adversary of God.
But hast thou also done good, and received evil? Nay, in respect of this most of all lament and grieve for him that hath done the wrong, but for thyself rather rejoice, because thou art become like God, “Who maketh the sun to rise upon evil and good.”26
But if to follow God is beyond thee, although to him that watcheth not even this is hard; yet nevertheless if this seem to thee to be too great for thee, come let us bring thee to thy fellow-servants, to Joseph, who suffered countless things, and did good unto his brethren; to Moses, who after their countless plots against him, prayed for them; to the blessed Paul, who cannot so much as number what he suffered from them, and is willing to be accursed for them; to Stephen, who is stoned, and entreating this sin may be forgiven them. And having considered all these things, cast away all anger, that God may forgive us also all our trespasses by the grace and love towards man of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, might, honor, now and always, and world without end. Amen.
23 Rm 11,29. [Freely cited.]
24 Mt 18,35. [The best New Testament authorities omit “their trespasses,” which was readily introduced from similar passages.—R.]
26 Mt 10,25.
Chrysostom hom. on Mt 60