Homilies on the Gospel of St. Matthew

⁴ And that you may learn that it is not of necessity, hear also what follows. For after bewailing them, He says, “If your hand, or your foot offend you, cut them off, and cast them from you: for it is better for you to enter into life halt or maimed, rather than having two hands or feet to be cast into the fire. And if your right eye offend you, pluck it out; it is better for you to enter into life with one eye, than having two eyes to be cast into the furnace of fire;” not saying these things of limbs; far from it; but of friends, of relations, whom we regard in the rank of necessary members. This He had both said further back, and now He says it. For nothing is so hurtful as bad company. For what things compulsion cannot, friendship can often effect, both for hurt, and for profit. Wherefore with much earnestness He commands us to cut off them that hurt us, intimating these that bring the offenses.

Do you see how He has put away the mischief that would result from the offenses? By foretelling that there surely will be offenses, so that they might find no one in a state of carelessness, but that looking for them men might be watchful. By showing the evils to be great (for He would not have said without purpose, “Woe to the world because of the offenses,” but to show that great is the mischief therefrom), by lamenting again in stronger terms over him that brings them in. For the saying, “But woe to that man,” was that of one showing that great was the punishment, but not this only, but also by the comparison which He added He increased the fear.

Then He is not satisfied with these things, but He shows also the way, by which one may avoid the offenses.

But what is this? The wicked, says He, though they be exceeding dear friends to you, cut off from your friendship.

And He gives a reason that cannot be gainsaid. For if they continue friends, you will not gain them, but you will lose yourself besides; but if you should cut them off, your own salvation at least you will gain. So that if any one's friendship harms you, cut it off from you. For if of our own members we often cut off many, when they are both in an incurable state, and are ruining the rest, much more ought one to do this in the case of friends.

But if evils were by nature, superfluous were all this admonition and advice, superfluous the precaution by the means that have been mentioned. But if it be not superfluous, as surely it is not superfluous, it is quite clear that wickedness is of the will.

“Take heed that you despise not one of these little ones; for I say unto you, that their angels do always behold the face of my Father which is in Heaven.”

He calls little ones not them that are really little, but them that are so esteemed by the multitude, the poor, the objects of contempt, the unknown (for how should he be little who is equal in value to the whole world; how should he be little, who is dear to God?); but them who in the imagination of the multitude are so esteemed.

And He speaks not of many only, but even of one, even by this again warding off the hurt of the many offenses. For even as to flee the wicked, so also to honor the good, has very great gain, and would be a twofold security to him who gives heed, the one by rooting out the friendships with them that offend, the other from regarding these saints with respect and honor.

Then in another way also He makes them objects of reverence, saying, “That their angels do always behold the face of my Father which is in Heaven.”

Hence it is evident, that the saints have angels, or even all men. For the apostle too says of the woman, “That she ought to have power on her head because of the angels.” And Moses, “He set the bounds of the nations according to the number of the angels of God.”

But here He is discoursing not of angels only, but rather of angels that are greater than others. But when He says, “The face of my Father,” He means nothing else than their fuller confidence, and their great honor.

“For the Son of Man has come to save that which was lost.”

Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. “For how think ye?” says He; “If a man have an hundred sheep, and one of them be gone astray, does he not leave the ninety and nine, and goes into the mountains, and seeks that which is gone astray? And if so be that he find it, he rejoices over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father, that one of these little ones should perish.”

Do you see by how many things He is urging to the care of our mean brethren. Say not then, “Such a one is a blacksmith, a shoemaker, he is a ploughman, he is a fool,” and so despise him. For in order that you should not feel this, see by how many motives He persuades you to practise moderation, and presses you into a care for these. He set a little child, and says, “Be as little children.” And, “Whosoever receives such a little child receives me;” and, “Whosoever shall offend,” shall suffer the utmost penalties. And He was not even satisfied with the comparison of the “millstone,” but added also His “woe,” and commanded us to cut off such, though they be in the place of hands and eyes to us. And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, “The Son of Man has come to save that which was lost,” He signifies even the cross, like as Paul says, speaking of a brother, “For whom Christ died”); and from the Father, for that neither to Him does it seem good that one should perish; and from common custom, because the shepherd leaves them that are safe, and seeks what is lost; and when he has found what had gone astray, he is greatly delighted at the finding and the saving of this.