Matthew 18:21

Jesus once required forgiveness to be repeated seven times (Luke 17:4). St. Peter now asks what is to be done when these seven times of pardon are passed. Our Lord simply multiplies them by seventy. There is to be no arithmetic in the matter; there is to be no limit to forgiveness.

I. IT IS A MISTAKE TO SEARCH FOR THE MINIMUM OF DUTY. Why should St. Peter want to know what to do when he had forgiven seven times? Was there any law which he might transgress if he went too far in the generosity of pardon? His question was one that should never have been asked. It savours of rabbinical casuistry. Now, one of the great defects of casuistry is that it is too often pursued in the interest of those who wish to do no more good than is absolutely required of them. But the spirit of such a desire is immoral. He who seeks a limit to forgiveness has not really a forgiving spirit at all. He only forgives under compulsion, that is to say, he does not really forgive in his heart. So it is with all other duties. When we ask how far must we go, with how little will God be satisfied, we betray a spirit out of sympathy with our duty. If we loved it we should not anxiously search for the line of obligation, we should rather press on to the utmost with an enthusiastic desire to do our best.

II. FORGIVENESS CANNOT HAVE A LIMIT. Some duties are limited, although we are free to exceed the limit. This is the case with honesty. We have simply to pay what we owe, to give a just price for what we buy, to refrain from stealing, and we have discharged the whole of our obligation in this direction. Thus, at all events in the pecuniary world, it is possible to be absolutely honest, and hosts of people have reached the stage of absoluteness in regard to this duty. But there are other duties that run out to the infinite; we can never entirely compress them. All our spiritual education only enables us to reach towards a little more of their boundless possibilities. Of such a nature is forgiveness. We may be called at any moment to carry this further than we have yet gone.

III. THE LIMITLESS CHARACTER OF FORGIVENESS SPRINGS FROM ITS DIVINE ORIGIN. Forgiveness is God-like. It belongs to the ethics of heaven. It cannot be enforced in the law courts of earth, where Shylock is awarded his pound of flesh. In strict right and law, forgiveness cannot be enacted. Forgiveness is above law, as the sovereign who pardons in clemency is above the judge who is compelled to condemn in justice. God forgives without limit. He requires the condition of repentance, and this we have a right to demand also (see Luke 17:3). But when that is present he forgives hardened old offenders, who have grieved his Spirit many and many a time before. It is only the limitless forgiveness of God that makes it possible for us to be pardoned by him. Then it is incumbent on us to show the same spirit towards our fellow men. - W.F.A.

Lord, how oft shall my brother sin against me, and I forgive him?
I. THE BEST EXEMPLIFICATION OF THE SPIRIT OF FORGIVENESS IS OUR LORD'S OWN LIFE. There were two kinds of sin in these days of which Christ took cognizance; those against society or the race, and those against Himself. To each He applied the principle of the text. He forgave the vilest sinners who came to Him; and Saul who persecuted His Church. But we find the highest illustrations of His love when we mark His dealings with the souls He seeks to save. Christ does not turn against the man who rejects Him.


1. Shall not Christians be forbearing towards other men. Let us bear wrong in as generous a spirit as we can. The feeling of brotherhood must be kept higher than that of revenge.

2. This law must be observed in the family.

3. Christ teaches the spirit in which we must regard offenders whose sin is against society. Unlimited forgiveness you will say is unpractical. Put it into action, and let it fail. Christianity conquers by failing; its martyrs are its victors. This is not a dead law; but life-giving.

(A. J. Griffith.)

I. A PERSONAL OFFENCE IS ANYTHING WHEREBY WE ARE PERSONALLY INJURED IN OUR FEELINGS, OUR REPUTATION, OUR PERSON OR ESTATE. A public offence is one by which the Church is injured by any of its interests.


1. We should not cherish any malignant or revengeful feelings towards those who injure us.

2. We should not retaliate, or avenge ourselves on our offenders.

3. We should cherish towards those who offend us the feelings of kindness, regarding them with that benevolence which forbids our wishing them any harm.

4. We should treat them in our outward conduct with kindness, returning good for evil. and acting towards them as though they had not injured us.

III. WHEN ARE WE TO FORGIVE? There are two classes of passages which bear upon this subject.

1. Those which prescribe the condition of repentance (Luke 17:3).

2. Those in which no such condition is prescribed (Matthew 6:14; Matthew 18:21; Matthew 5:44, 45). So Christ prayed for His crucifiers. So Stephen prayed. So is God in His dealings with us. These passages are not inconsistent. The word forgiveness is used in a wider or a stricter sense. In the wider sense, it includes negatively, not having a spirit of revenge; and positively, exercising a spirit of kindness and love, and manifesting that spirit by all appropriate outward acts. This is forgiveness as a Christian's duty in all cases. In a more restricted .sense it is the remission of the penalty due to an offence. This is illustrated in the case of an offence against the Church. Repentance is the condition only of the remission of the penalty, not of forgiveness in the wider sense. There are penalties proper to private as well as public offences.


1. God's command.

2. God's example.

3. Our own need of forgiveness. Our sins against God are innumerable and unspeakably great.

4. The threatening that we shall not be forgiven unless we forgive others.

5. It is a dictate of Christian love.

(C. Hodge, D. D.)

I. Is urged by a consideration of the greatness of God's mercy to us.

II. Of the lightness of our brother's sins.

III. Of the terrible consequences of indulging an unforgiving spirit.

(Dr. Dobie.)

1. If God commands us thus to forgive, there must be an infinite ocean of forgiving love in His own heart.

2. That God's forgiveness is altogether above man's conception of it.

(J. H. Evans, M. A.)



(B. W. Noel, M. A.)

There are many wrong notions about forgiveness. Consider the following conspicuous points —

I. The principle of forgiveness is single.

II. Forgiveness and forbearance are two separate principles of action.

III. The object of the Christian religion is to make like God, and therefore the Christian is called upon to imitate God in his action.

IV. Compassion and forgiveness are very different things.

V. Forgiveness has an element of justice in it.

(N. Schenck, . D. D.)

This question was framed in the very spirit of the old law of retaliation. By proposing any limit whatever to forgiveness, Peter showed that he still considered that to forgive was the exceptional thing, was to forego a right which must some time be reassumed, was not an eternal law of the kingdom, but only a tentative measure which at any moment may be revoked; that underneath the forgiveness we extend to an erring brother, there lies a right to revenge which we may at any time assert. This feeling, wherever it exists shows that we are living with retaliation for the law, forgiveness for the exception. But Christ's law is, that forgiveness shall be unlimited.

(Marcus Dods, D. D.)

A man strikes me with a sword, and inflicts a wound. Suppose, instead of binding up the wound, I am showing it to everybody, and after it has been bound up I am taking off the bandage constantly, and examining the depths of the wound, and making it fester, is there a person in the world who would not call me a fool? However, such a fool is he who, by dwelling upon little injuries or insults, causes them to agitate and influence his mind. How much better were it to put a bandage on the wound and never look to it again.


A soldier in the American army heard of the severe illness of his wife. He applied for leave of absence but was refused. He left the army, but before he got away he was retaken, and brought in as a deserter. He was tried, found guilty, and summoned before the commanding officer to receive his sentence. He entered the tent, saluted, and stood perfectly unmoved while the officer read his fearful doom — "To be shot to death with musketry on the next Friday." Not a muscle of his face twitched, not a limb quivered. "I deserve it, sir," he replied, respectfully; "I deserted from my flag. Is that all, sir? .... -No," replied the officer — "I have something else for you;" and, taking another paper, he read aloud the doomed man's pardon. The undaunted spirit which severity had failed to move was completely broken down by clemency. He dropped to the ground, shaking, sobbing, and overcome, and, being restored to his regiment, proved himself grateful for the mercy shown him, and was soon promoted for good conduct.

A private was court-martialled for sleeping at his post. He was convicted, sentenced to death, and the day fixed for his execution. But, the case reaching the ears of the President, he resolved to save him; he signed a pardon and sent it to the camp. The day came. "Suppose," thought the President, "my pardon has not reached him." The telegraph was called into requisition; but no answer came. Then, ordering his carriage, he rode ten miles and saw that the soldier was saved. When the Third Vermont charged upon the rifle-pits, the enemy poured a volley upon them. The first man who fell, with six bullets in his body, was William Scott, of Company K. His comrades caught him up; and, as his life-blood ebbed away, he raised to heaven, amid the din of the war, the cries of the dying, and the shouts of the enemy, a prayer for the president.


Peter's question showed that he wholly misunderstood the nature of forgiveness. He thought it was something he might withhold or give as he pleased. Our Lord shows that it is a state of the heart which cannot be called forth by order or calculation.

I. Both in the parable and in the teaching of our Lord here it is admitted THAT ALL MEN HAVE CLAIMS ON ONE ANOTHER. These are not to be compared, in point of magnitude, with the claims which God has on all, but still they are claims. The man who is debtor towards God may be a creditor towards somebody, and the man who has committed most wrongs may be able, in his turn, to say that there is some one who has wronged him.

II. Admitting to the full the claims which one man has against another in the way of personal offences, YET THERE IS SOMETHING OF MORE IMPORTANCE STILL THAN THE RECTIFYING OF A WRONG ACT OR WORD. His of importance to have the wrong righted, but Jesus Christ has more respect still to the character, repentance, and restoration of the individual who has offended. It is difficult to realize that the offender has inflicted a worse injury on himself than on the offended, the injury he has wrought on his own spirit. This truth will come out more clearly when you consider the precepts Christ gives for guidance in the matter, and the great result of success — "Tell him his fault between thee," etc., "Thou hast gained thy brother." This is above all personal gain. Charity is victory.

III. This duty of forgiveness is ENFORCED BY A PARABLE WHERE OUR CLAIMS ON OTHERS ARE PLACED IN CONTRAST WITH GOD'S CLAIMS ON US. We have no hope but in forgiveness. If we feel the need of Divine compassion, have we not learned the worth of it towards our fellow-creatures.

(A. Watson, D. D.)

Suppose a man were to put the question, How often must I admire what is beautiful and great in creation? how often must I cherish affection for my child? how often must I honour God? how often must I practise the duty of kindness? or how often must I feel sympathy for the unhappy and the suffering? You will see that any answer which could be given to such a question would be misleading, simply because the question proceeded on a false notion of what admiration, or affection, or sympathy is. To give a direct answer to such questions, you could only say, in Christ's words, "Until seventy times seven "i.e., numbers have nothing to do with the matter. Forgiveness is a simple state of mind, like admiration of God's creation, for which all that a man needs is a sense of beauty and order in his nature, Forgiveness is a state of heart, just as affection or sympathy is. And no man thinks of determining how often and how far he must feel sympathy, or how often and how far he must love those who are dear to him. The sympathy is always there, the love is always in the heart, and it requires only to be appealed to and touched to come forth. You could not imagine a man of genuine tenderness of heart making up his mind and calculating whether he should feel pity for a case of distress or not. You could not imagine a friend debating with himself whether he would sympathize with his friend in some calamity. Sympathy is free and spontaneous; it does not come and go at one's call: love is only love; sympathy is only sympathy, when it can't help itself.

(A. Watson, D. D.)

If a man, in robbing us of a trifle, were to meet with an accident which disabled him and made him a sufferer for life, we should feel that his punishment far exceeded our loss; and most of us would have the heart to commiserate him, even though he had only himself to blame. And if the injury is not to life or limb, but to the immortal part of the man — if he destroys his own spiritual life — we should commiserate him all the more.

(A. Watson, D. D.)

We may not forgive with our lips, and bear malice in our hearts. Such sham forgiveness is only too common. A man was lying on his sick bed, and the clergyman by his side was urging him to be reconciled to some one who had injured him. After much persuasion the man said, "If I die I will forgive him, but if I live he had better keep out of my way." And again, our forgiveness must be willing, not forced from us.

(Buxton Wilmot.)

How many are there who profess to forgive, but cannot forget, an injury. Such are like persons who sweep the chamber, but leave the dust behind the door. Whenever we grant our offending brother a discharge, our hearts also should set their hands to the acquittance.

(Archbishop Secker.)

We may without sin he sensible of injuries (a sheep is as sensible of a bite as a swine); but it must be with the silence of a sheep, or at utmost the mourning of a dove, not the roaring of a bear, or bellowing of a bull, when baited. All desire of revenge must be carefully cast out; and if the wrongdoer say, "I repent," you must say, "I remit," and that from the heart; being herein like that king of England of whom it is said that he never forgot anything but injuries.

(John Trapp.)

Jesus, Peter
Act, Brother, Forgive, Forgiveness, Master, Oft, Often, Peter, Point, Question, Seven, Sin, Sins, Sir, Till, Towards, Wrong, Wrongly
1. Jesus warns his disciples to be humble and harmless,
7. to avoid offenses,
10. and not to despise the little ones;
15. teaches how we are to deal with our brothers when they offend us,
21. and how often to forgive them;
23. which he sets forth by a parable of the king who took account of his servants,
32. and punished him who showed no mercy to his fellow servant.

Dictionary of Bible Themes
Matthew 18:21

     5113   Peter, disciple

Matthew 18:21-22

     5856   extravagance
     5962   surprises

Matthew 18:21-35

     1620   beatitudes, the
     2027   Christ, grace and mercy
     2378   kingdom of God, characteristics
     5260   coinage
     5289   debt
     6021   sin, nature of
     6028   sin, deliverance from
     6029   sin, forgiveness
     6655   forgiveness, application
     6690   mercy, response to God's
     6718   reconciliation, believers
     8262   generosity, human
     8306   mercifulness
     8452   neighbours, duty to
     8765   grudge
     8822   self-justification

May 31. "Whosoever Therefore Shall Humble Himself as this Little Child" (Matt. xviii. 4).
"Whosoever therefore shall humble himself as this little child" (Matt. xviii. 4). You will never get a humble heart until it is born from above, from the heart of Christ. For man has lost his own humanity and alas, too often has a demon heart. God wants us, as Christians, to be simple, human, approachable and childlike. The Christians that we know and love best, and that are nearest to the Lord, are the most simple. Whenever we grow stilted we are only fit for a picture gallery, and we are only good
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Lost Sheep and the Seeking Shepherd
If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth Into the mountains, and seeketh that which is gone astray!--MATT. xviii. 12. We find this simple parable, or germ of a parable, in a somewhat more expanded form, as the first of the incomparable three in the fifteenth chapter of Luke's Gospel. Perhaps our Lord repeated the parable more than once. It is an unveiling of His inmost heart, and therein a revelation of the very heart of God.
Alexander Maclaren—Expositions of Holy Scripture

Persistence of Thwarted Love
'If so be that he find it.'--MATT. xviii. 13. 'Until he find it.'--LUKE xv. 4. Like other teachers, Jesus seems to have had favourite points of view and utterances which came naturally to His lips. There are several instances in the gospels of His repeating the same sayings in entirely different connections and with different applications. One of these habitual points of view seems to have been the thought of men as wandering sheep, and of Himself as the Shepherd. The metaphor has become so familiar
Alexander Maclaren—Expositions of Holy Scripture

Forgiven and Unforgiving
'Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.' --MATT. xviii. 22. The disciples had been squabbling about pre-eminence in the kingdom which they thought was presently to appear. They had ventured to refer their selfish and ambitious dispute to Christ's arbitrament. He answered by telling them the qualifications of 'the greatest in the kingdom'--that they are to be humble like little children; that they are to be placable; that they are to use all means
Alexander Maclaren—Expositions of Holy Scripture

The Law of Precedence in the Kingdom
'At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2. And Jesus called a little child unto Him, and set him in the midst of them, 3. And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5. And whoso shall receive one such little child in My name receiveth
Alexander Maclaren—Expositions of Holy Scripture

Six Sweeping Statements.
Jesus' own words make this very clear. There are two groups of teachings on prayer in those three and a half years as given by the gospel records. The first of these groups is in the Sermon on the Mount which Jesus preached about half-way through the second year of His ministry. The second group comes sheer at the end. All of it is in the last six months, and most of it in the last ten days, and much of that on the very eve of that last tragic day. It is after the sharp rupture with the leaders that
S. D. (Samuel Dickey) Gordon—Quiet Talks on Prayer

On the Words of the Gospel, Matt. xviii. 15, "If Thy Brother Sin against Thee, Go, Shew Him his Fault Between Thee and Him Alone;" And
1. Our Lord warns us not to neglect one another's sins, not by searching out what to find fault with, but by looking out for what to amend. For He said that his eye is sharp to cast out a mote out of his brother's eye, who has not a beam in his own eye. Now what this means, I will briefly convey to you, Beloved. A mote in the eye is anger; a beam in the eye is hatred. When therefore one who has hatred finds fault with one who is angry, he wishes to take a mote out of his brother's eye, but is hindered
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xviii. 7, Where we are Admonished to Beware of the Offences of the World.
1. The divine lessons, which we have just heard as they were being read, warn us to gather in a stock of virtues, to fortify a Christian heart, against the offences which were predicted to come, and this from the mercy of the Lord. "For what is man," saith Scripture, "saving that Thou art mindful of him?" [2694] "Woe unto the world because of offences," [2695] saith the Lord; the Truth says so; He alarmeth and warneth us, He would not have us to be off our guard; for surely He would not make us desperate.
Saint Augustine—sermons on selected lessons of the new testament

The Forgiveness of Sins.
(Twenty-second Sunday after Trinity.) S. MATTHEW xviii. 28, "Pay me that thou owest." The Gospel shows us in a parable a picture of a king who called his servants to a reckoning. That King is the Lord God Almighty. We are His servants, and He calls us to account every day. All we possess we owe as a debt to God. Day by day He gives us our food, and supplies our wants by His good Providence. On every hour of our existence is written, Jehovah-Jireh--The Lord will provide. Day by day God takes
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Fourth Day. Forgiveness of Injuries.
"Then said Jesus, Father, forgive them; for they know not what they do."--Luke, xxiii. 34. Many a death-struggle has been made to save a friend. A dying Saviour gathers up His expiring breath to plead for His foes! At the climax of His own woe, and of human ingratitude--man-forsaken, and God-deserted--His faltering voice mingles with the shout of His murderers,--"Father, forgive them; for they know not what they do!" Had the faithless Peter been there, could he have wondered at the reply to a former
John R. Macduff—The Mind of Jesus

Lix. The Preacher and his Hearers.
22nd Sunday after Trinity. S. Matthew xviii. 23. "The kingdom of Heaven is likened unto a certain king, which would take account of his servants." INTRODUCTION.--I have been a good deal abroad, over the Continent of Europe, and whenever I am in a little country inn, I make a point of going into the room where the men are smoking and drinking wine or beer, and hearing their opinions on the politics of the day, and of their country. Now, my experience tells me that in country taverns in France, and
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Wicked Servant
ST. MATTHEW xviii. 23. The kingdom of heaven is likened to a certain king, which would take account of his servants. This parable, which you heard in the Gospel for this day, you all know. And I doubt not that all you who know it, understand it well enough. It is so human and so humane; it is told with such simplicity, and yet with such force and brilliancy that--if one dare praise our Lord's words as we praise the words of men--all must see its meaning at once, though it speaks of a state of
Charles Kingsley—The Water of Life and Other Sermons

Meetings for Prayer.
Text.--"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."--Matthew xviii. 19. HITHERTO, in treating of the subject of Prayer, I have confined my remarks to secret prayer. I am now to speak of social prayer, or prayer offered in company, where two or more are united in praying. Such meetings have been common from the time of Christ, and even hundreds of years before. And it is probable
Charles Grandison Finney—Lectures on Revivals of Religion

The Necessity and Effect of Union.
Text.--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.--Matthew xviii. 19. SOME weeks since, I used this text, in preaching on the subject of prayer meetings. At present I design to enter more into the spirit and meaning of the text. The evident design of our Lord in this text was to teach the importance and influence of union in prayer and effort to promote religion. He states the
Charles Grandison Finney—Lectures on Revivals of Religion

The Mission of Little Children
"And Jesus called a little child unto him, and set him in the midst of them." Matthew xviii.2. Everything has its mission. I speak not now of the office which each part of the great universe discharges. I speak not of the relation between these parts,--that beautiful ordinance by which the whole is linked together in one common life, by which the greatest is dependent upon the least, and the least shares in the benefactions of the greatest. In this sense, everything has, strictly, its mission.
E. H. Chapin—The Crown of Thorns

False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was
J. W. McGarvey—The Four-Fold Gospel

Sin and Forgiveness Between Brethren.
(Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24),
J. W. McGarvey—The Four-Fold Gospel

The Unmerciful Servant.
"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 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, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved
William Arnot—The Parables of Our Lord

Jesus Christ, the Divine Teacher of Prayer
A friend of mine in his journey is come to me, and I have nothing to set before him! He knocks again. "Friend! lend me three loaves?" He waits a while and then knocks again. "Friend! I must have three loaves!" "Trouble me not: the door is now shut; I cannot rise and give thee!" He stands still. He turns to go home. He comes back. He knocks again. "Friend!" he cries. He puts his ear to the door. There is a sound inside, and then the light of a candle shines through the hole of the door. The bars of
Edward M. Bounds—The Reality of Prayer

Fifteenth Lesson. If Two Agree
If two agree;' Or, The Power of United Prayer 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.--Matt. xviii. 19, 20. ONE of the first lessons of our Lord in His school of prayer was: Not to be seen of men. Enter thy inner chamber; be alone with the Father. When He has thus taught us that the
Andrew Murray—With Christ in the School of Prayer

The Third Wall.
The third wall falls of itself, as soon as the first two have fallen; for if the Pope acts contrary to the Scriptures, we are bound to stand by the Scriptures, to punish and to constrain him, according to Christ's commandment; "Moreover 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. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every
Martin Luther—First Principles of the Reformation

Gerhard Ter Steegen Matt. xviii. 12 O God, through Christ the living way, My Father and my God, So near, and I so far astray, Brought nigh Thee by His Blood. Myself, and this, and that, I sought Behind, around, before-- And yet the nearest found I not, Until I sought no more. O Love, Thou deep eternal tide, How dear are men to Thee! The Father's heart is opened wide By Jesus' Blood to me. It was Thyself, O God, who sought, With tender yearnings deep, The loveless sould who sought Thee not, The
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The School
Gerhard Ter Steegen Matt. xviii. 3 Where is the school for each and all, Where men become as children small, And little ones are great? Where love is all the task and rule, The fee our all, and all at school, Small, poor, of low estate? Where to unlearn all things I learn, From self and from all others turn, One Master hear and see? I learn and do one thing alone, And wholly give myself to One Who gives Himself to me. My task, possessing nought, to give; No life to have, yet ever live-- And ever
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Commentary on Matthew. Introduction.
According to Eusebius (H. E. vi. 36) the Commentaries on the Gospel of Matthew were written about the same time as the Contra Celsum, when Origen was over sixty years of age, and may therefore be probably assigned to the period 246-248. This statement is confirmed by internal evidence. In the portion here translated, books x.-xiv., he passes by the verses Matt. xviii. 12, 13, and refers for the exposition of them to his Homilies on Luke (book xiii. 29). Elsewhere, he refers his readers for a fuller
Origen—Origen's Commentary on the Gospel of Matthew

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