Lecture 2 — Parable of the sheep

^18:12^ What think you? If a man has a hundred sheep, and one of them were to go astray, does he not leave the ninety-nine in the mountains, and go to seek that which has gone astray? [n. 1509]

^18:13^ And if it be that he finds it, amen I say to you, he rejoices more for that, than for the ninety-nine that did not go astray. [n. 1512]

^18:14^ Even so it is not the will of your Father, who is in heaven, that one of these little ones should perish. [n. 1513]

^18:15^ But if your brother should offend you, go and rebuke him between you and him alone. If he hears you, you will gain your brother. [n. 1514]

^18:16^ And if he will not hear you, take with you one or two more, that in the mouth of two or three witnesses every word may stand. [n. 1520]

^18:17^ And if he does not hear them, tell the Church. And if he does not hear the Church, let him be to you as a heathen and publican. [n. 1521]

^18:18^ Amen I say to you, whatever you will bind upon earth, will be bound also in heaven; and whatever you will loose upon earth, will be loosed also in heaven. [n. 1524]

^18:19^ Again I say to you, that if two of you should consent upon earth, concerning anything, whatever they will ask, it will be done to them by my Father who is in heaven. [n. 1525]

^18:20^ For where there are two or three gathered together in my name, there am I in the midst of them. [n. 1527]

^18:21^ Then Peter came to him and said: Lord, how often will my brother offend against me, and I forgive him? Till seven times? [n. 1528]

^18:22^ Jesus said to him: I do not say to you, till seven times; but till seventy times seven times. [n. 1530]

1509. What think you? Here a likeness is set out. And

first, the diligent search is set out;

second, the joy over the sheep which was found.

1510. Hence he says, what think you? So it was said, that the Son of man came to save that which was lost (Matt 18:11) because the shepherd seeks the sheep that has been lost. If a man has a hundred sheep. The hundred signifies the universality of rational creatures. Ninety-nine is the same number as nine, only multiplied, for nine multiplied by ten makes ninety. This number, namely nine, falls short of ten in unity. Hence by these sheep he signifies all rational creatures. My sheep hear my voice (John 10:27); we are his people and the sheep of his pasture (Ps 99:3).

The sheep which went astray signifies the human race. And why does he signify the human race by a sheep which went astray? Because through one man all men have gone astray; for you were as sheep going astray (1 Pet 2:25).

1511. Does he not leave the ninety-nine in the mountains? The text is not in the desert, but in the mountains, as is had in the Greek.

And this is explained in three ways. First, that these ninety-nine signify angels who were left in the mountains, i.e., in the heavens; I will feed them in the mountains of Israel (Ezek 34:13). Or, ninety-nine signify the just, and the lost sheep sinners. And thus he left them in the mountains, i.e., in the loftiness of justice; your justice is as the mountains of God (Ps 35:7). Or the ninety-nine signify the proud, the one sheep the humble; hence does he not leave the ninety-nine in the mountains, i.e., in their pride, and go to seek that which has gone astray? I have gone astray like a sheep that is lost: seek your servant (Ps 118:176).

1512. Next, he treats of the joy: and if it be that he finds it. Here also, three reasons can be given. That the Lord rejoices over the good is said in he will rejoice over you with gladness (Zeph 3:17). If the angels are signified by the ninety-nine, and man by the sheep, the reason is plain, for man was worthy of reparation; for no where does he take hold of the angels: but of the seed of Abraham he takes hold (Heb 2:16). If we take the ninety-nine to mean the just, the reason is similarly plain, for a leader loves a soldier who falls in battle after fighting manfully more than one who has never fallen and always fights half-heartedly. In the same way, when someone has sinned, and afterward rises up again strongly, and always carries himself manfully, he loves him more; now I am glad . . . because you were made sorrowful unto penance (2 Cor 7:9); therefore the Lord rejoices more over the one, since his zeal is greater. Yet it should not be extended to every case, because the just man can have so much zeal that he pleases God more than he would in penance. The reason is plain according to the third explanation as well, because he rejoices more over the one who acknowledges sin, as is clear with the publican and the Pharisee.

1513. So he concludes: even so it is not the will of your Father, who is in heaven, that one of these little ones should perish. He says less and signifies more, because his will is that they should be saved; who will have all men to be saved (1 Tim 2:4). For if he did not will it, he would not send angels. Is it my will that a sinner should die, says the Lord God (Ezek 18:23).

1514. But if your brother should offend you. Here he treats of scandal which needs to be sent away. And

first, the order is set down;

second, the number, at then came Peter to him.

Concerning the first, three things:

first, he sets out the secret rebuke;

second, the witness, at and if he does not hear you;

third, the declaration, at and if he does not hear them: tell the Church.

Concerning the first,

first, he gives his instruction;

second, he gives a reason, at if he hears you, you will gain your brother.

1515. Thus he said that very little ones are not to be despised, but what should be done if someone is scandalizing them? Here he teaches. But if your brother offends against you, go, and rebuke him between you and him alone.

Notice first that he says, should offend: he is speaking of a sin which has been committed. Hence one should proceed in one way with a sin which has been committed, and another way with a sin which is yet to be committed, because what has been committed cannot be not committed; hence in the case of a sin which is yet to be committed, one should make sure it does not happen. Loose the bands of wickedness, undo the bundles that oppress (Isa 58:6). Hence it is not necessary to follow such an order in the case of a sin which is yet to be committed, but in the case of a sin committed it is necessary.

Likewise, he says, offend you. The Gloss: if he has inflicted an injury or slander on you. Hence he wished to say that we should forgive a sin committed against us; but we cannot forgive a sin which is committed against God, as the Gloss says. If a man should sin against the Lord, who will pray for him? (1 Sam 2:25).

Likewise, you should attend first of all to the injuries done by him who is with you in one society; one should pay attention to the others, but not so much. For what have I to do to judge them that are without? (1 Cor 5:12).

1516. Go, and rebuke him between you and him alone. The Lord leads the disciples to perfect solicitude and correction. Above, the Lord had said that if someone has offended a brother, he should leave his gift before the altar (Matt 5:23). But here he goes further, because not only the one who wounds, but he who is wounded should go: hence if he should offend you, go. With those who hated peace I was peaceable (Ps 119:7). And should you forgive first? No, but first you should correct. Hence he does not order you to forgive everybody, but the penitent.

Likewise, he says, rebuke, not upbraid, or irritate; and make it clear briefly. If he acknowledges his sin, then you should forgive him; hence, instruct such a one in the spirit of meekness (Gal 6:1).

1517. But is it a sin to neglect this rebuke? Augustine: if you do not rebuke, you are made worse by keeping silent than that man by sinning.

But, since it is true that all are bound to rebuke those who sin, some would say that it belongs only to prelates by office, but to others in charity. Sometimes the Lord permits the good to be punished with the bad. Why? Because they did not rebuke the bad. Yet Augustine says that sometimes we should leave off, if you fear that they are not improved by this correction, but made worse. Also if you fear lest he bring a persecution on the Church, you do not sin. But if you leave off lest you be injured in temporal things, lest some molestation happen to you, or some such thing, you sin; rebuke a wise man, and he will love you (Prov 9:8).

1518. Rebuke him between you and him alone. And why? Because this correction comes from charity, and charity is the love of God and of neighbor. If you love, you should choose that he be saved.

But in this matter, there are two things one should keep in mind, namely conscience and good reputation. So if you wish to save him, you should save his reputation; and you do this by correcting him between the two of you. If you correct him in front of everyone, you take away his reputation. Nevertheless, conscience is to be placed before reputation. Yet it frequently happens that when a man sees his sin made public, he becomes so bold that he exposes himself to every sin; under every green tree you prostituted yourself (Jer 2:20); for there is a shame that brings sin (Sir 4:25).

But it is objected against this that Timothy says, those who sin reprove before all (1 Tim 5:20). And this is true if the wrong is committed publicly. For there is someone who sins publicly, and then he should be publicly rebuked; and there is someone who sins in secret, and then he should be rebuked in secret. And this is clear, for Augustine says that if you alone know that he has sinned, rebuke him between you and him alone.

1519. If he hears you, you will gain your brother. To what purpose does he say this? For three things. That you may know what your end should be when you rebuke: for if you rebuke for your own sake, you do nothing, for where something private needs amending, there is no meritorious correction; but if it is for God, then it avails. Also, this is what you should aim at, namely to sow rebuke and teaching in the mind of a brother. Likewise, someone could say that to lose one’s brother would not be just. But if this were so, he would not have said, you will gain your brother. Likewise, you will gain, because he is your co-member: and just as one member suffers with another, so also you suffer with your brother. Also, you will gain, because you gain salvation for yourself; he who judges his brother, detracts the law, and judges the law (Jas 4:11); hence, he who causes a sinner to be converted from the error of his way, will save his soul from death, and will cover a multitude of sins (Jas 5:20).

1520. And if he does not hear you, take with you one or two more. Here he brings in a witness: take with you one or two more. In the mouth of two or three witnesses every word will stand (Deut 19:15).

But here there is a question: why does not one bring in witnesses immediately? One should say that he should cleanse his conscience, lest a reputation be injured. Hence if he can do it first and on his own, well indeed; if not, then let him summon witnesses. And Jerome says that he should bring one at first, and later two. And why? That there may be witnesses of the correction made, because if he proceeds further, it should not be attributed to you. Jerome says that one should do this also for another reason, namely that one may convince the man of his sin: for there are some men so obstinate that they do not acknowledge their sins, so you should bring in witnesses that you may convince him of the deed. Or perhaps he will repeat the injury. Or, according to Augustine, to convince him.

But against this, it seems that Augustine says that before he reveals it to two witnesses, he should reveal it to the one in charge, and this is to reveal it to the Church. There Augustine seems to subvert the order.

I say that it can be revealed to the prelate, either in the judicial order, or as a private person. So Augustine meant that one should reveal it to the one in charge first as a private person, so that as a private person he may render the service of correction.

1521. From there he says, and if he does not hear them, tell the Church. Here the denunciation is set out. And

first, he denounces;

second, the sentence is set out;

third, the efficacy.

The second is at and if he does not hear the Church; the third, at amen I say to you.

1522. He says, and if he does not hear them: tell the Church, i.e., the whole multitude, that he may be confounded, so that he who would not be rebuked without shame, may be rebuked with shame. For there is a shame that brings sin, and there is a shame that brings glory and grace (Sir 4:25). Or the Church, i.e., to the judges, that he may be corrected; if a man have a stubborn and unruly son, who will not hear the commandments of his father or mother, and being corrected, slights obedience: they shall take him and bring him to the ancients of his city, and to the gate of judgment (Deut 21:18–19).

1523. Then the punishment is added: and if he does not hear the Church, let him be to you as the heathen and publican. The heathen are the gentiles and unbelievers; the publicans are those who take up the tributes, who are public sinners. Hence, as though separated, let them be excommunicated by the sentence of the Church, because they did not listen to the Church. Hence a man can only be excommunicated for stubbornness.

1524. Amen I say to you. Here the efficacy of this sentence is set out. For someone could say: what do I care if it is told to the Church, and I am excommunicated? So he reveals the efficacy: amen I say to you, whatever you will bind upon earth, will be bound also in heaven; and whatever you will loose upon earth, will be loosed also in heaven. Above this was said to Peter; but here it is said to the whole Church. And it says, bind, either because the Church does not loose, or because she excommunicates.

Origen says that he says here, in heaven, while when he spoke to Peter he said, **in the heavens **(Matt 16:18), to indicate that Peter has a universal power. But here he says, in heaven, because universal power is not given to them, but rather power in some place, for he gave universal power to Peter.

1525. Again I say to you. Here he sets out the efficacy of prayers. And

first, he does this;

second, he gives a reason, at for where there are two.

1526. He says, again I say to you.

But you can object that we ask for many things which we do not get. This happens first because of the unworthiness of those asking; hence he says, two of you, namely, of you who live according to the Gospel. You ask, and receive not; because you ask amiss (Jas 4:3). Also, because they do not agree, since they do not have the bond of peace: for it is impossible that the prayers of many not be heard if there comes out of many prayers as it were one prayer; you helping withal in prayer for us: that for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf (2 Cor 1:11). Likewise, because some pray for things which are not expedient for salvation: for a prayer should be for useful things; below, **you do not know what you ask **(Matt 20:22).

It will be done to them by my Father who is in heaven, i.e., in the highest, or in heaven, i.e., in us.

1527. For where there are two or three gathered together in my name, there am I in the midst of them; in the congregation of the holy, not of the earthly. In the council of the just: and in the congregation, great are the works of the Lord (Ps 110:1). Therefore, where there are two or three. Charity is not in one, but in many; hence, he who abides in charity, abides in God, and God in him (1 John 4:16). Therefore, there am I in the midst of them.

1528. Then Peter came to him and said: Lord, how often will my brother offend against me, and I forgive him? Above, he taught in what order one should forgive, that it is after correction and emendation; here he treats of the number of times one should forgive.

First, then, Peter’s question is set down;

second, Christ’s response;

third, a likeness is applied.

The second is at Jesus says to him; the third, at therefore the kingdom of heaven is likened.

1529. He says then, then came Peter. Then, that is, having heard this word: but if your brother should offend you, then Peter was moved to ask whether he should forgive once, or many times, and he said, how often will my brother offend against me, and I forgive him? Till seven times? As though to say: up to seven times is due to weakness, but more than that is due to malice. For this reason, he asked if he should forgive till seven times. Also, he knew what was said, that Elisha commanded Naaman to wash in the Jordan seven times (2 Kgs 5:10), so he thought that he should forgive seven times.

1530. Jesus says to him: I do not say to you, till seven times; but till seventy times seven times. In one way, this can be taken so that he says seven times collectively, so that the sense is this: not seven times, but on seventy occasions. Or it can be taken multiplicatively, so that it means seven occasions of seventy, and Jerome explains it in this way.

According to the first explanation, which is Augustine’s, one is given to understand that we should pardon the whole, just as Christ pardoned all things. Bearing with one another, and forgiving one another, if any have a complaint against another: even as the Lord has forgiven you, so do you also (Col 3:13). Or it can be said that a finite number is set down for an infinite, as in the Psalm, the word which he commanded to a thousand generations (Ps 104:8).

According to Jerome the cause is the same; yet a reason is added for the number. For perfection is signified by six; the decalogue is signified by one hundred, which is multiplied by ten. The first number which moves away from ten is eleven. And since universality is signified by six, therefore the universality of sins is signified, as though to say: all things whatever your brother has sinned against you, forgive him. Hence according to Jerome he seems, or he wishes to say that one can forgive more than he is able to do wrong.