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 you 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 you 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 has brought him to account is to blame, but he who has not been willing to be persuaded.
Do you see how He has bound him down with twofold constraint, both by the vengeance here, and by the punishment hereafter? But these things has 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 has 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 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.”
Do you see how by another motive also He puts down our enmities, and takes away our petty dissensions, and draws us one to another, and this not from the punishment only which has been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He puts 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 do you marvel, if this is the case with some others, whereas it was so even with Paul, when he heard, “My grace is sufficient for you; for my strength is perfected in weakness.” 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 says “of you,” of the virtuous, of them that show forth an angelic rule of life. Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, “Pray,” says He, “for your enemies.” 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 you.”
But if all things are there, and thou ask things expedient, and contribute all your own part, and exhibit an life, and have concord and love towards your neighbor, you will obtain on your 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 gives, and not He who begot 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 does He speak, neither this does 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 says 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 has 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 temporal 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 fails.” For what have you to say? That when honored he insults? That receiving benefits he was minded to slay you? But even this works upon you to love more, if you love 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 you 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 has no man than this,” He says, “that one lay down his life for his friends.”
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.” 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.
Source: Homilies on the Gospel of St. Matthew (New Advent)