Matthew 18:22

The Lord had said above, "See that ye despise not one of these little ones," and had added, "If thy brother sin against thee, &c." making also a promise, "If two of you, &c." by which the Apostle Peter was led to ask, "Lord, how oft shall my brother sin against me, and I forgive him?" And to his question he adds an opinion, "Until seven times?"

Peter thought that he had made a large allowance; but what answers Christ the Lover of men? it follows, "Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven."

I am bold to say, that if he shall sin seventy-eight times, thou shouldest forgive him; yea, and if a hundred; and how oft soever he sin against thee, forgive him. For if Christ found a thousand sins, yet forgave them all, do not you withdraw your forgiveness. For the Apostle says, "Forgive one another, if any man hath a quarrel against any, even as God in Christ forgave you." [Col 3:13]

When He says, "Until seventy times seven," He does not limit a definite number within which forgiveness must be kept; but He signifies thereby something endless and ever enduring.

Yet not without reason did the Lord say, "Seventy times seven;" for the Law is set forth in ten precepts; and the Law is signified by the number ten, sin by eleven, because it is passing the denary line. Seven is used to be put for a whole, because time goes round in seven days. Take eleven seven times, and you have seventy. He would therefore have all trespasses forgiven, for this is what He signifies by the number seventy-seven.

Or, because the number six seems to denote toil and labour, and the number seven repose, He says that forgiveness should be given to all brethren who live in this world, and sin in the things of this world. But if any commit transgressions beyond these things, he shall then have no further forgiveness.

Or understand it of four hundred and ninety times, that He bids us forgive our brother so oft.

It is one thing to give pardon to a brother when he seeks it, that he may live with us in social charity, as Joseph to his brethren; and another to a hostile foe, that we may wish him good, and if we can do him good, as David mourning for Saul.

It was suitable that, after contemplating the liberality of God, we should likewise address His clemency. For what will aliments profit us, if we are really consigned to them, as it were a bull destined for a victim? The Lord knew Himself to be the only guiltless One, and so He teaches that we beg “to have our debts remitted us.” A petition for pardon is a full confession; because he who begs for pardon fully admits his guilt. Thus, too, penitence is demonstrated acceptable to God who desires it rather than the death of the sinner. Moreover, debt is, in the Scriptures, a figure of guilt ; because it is equally due to the sentence of judgment, and is exacted by it: nor does it evade the justice of exaction, unless the exaction be remitted, just as the lord remitted to that slave in the parable his debt; for hither does the scope of the whole parable tend. …

If the apostles understood these (figurative meanings of the Law) better, of course they were more careful (with regard to them than even apostolic men). But I will descend even to this point of contest now, making a separation between the doctrine of apostles and their power . Discipline governs a man, power sets a seal upon him; apart from the fact that power is the Spirit, but the Spirit is God. What, moreover, used (the Spirit) to teach? That there must be no communicating with the works of darkness. Observe what He bids. …

XLVI. Let not the heathen therefore know of your differences among one another, nor do you receive unbelievers as witnesses against yourselves, nor be judged by them, nor owe them anything on account of tribute or fear; but “render to Cæsar the things that are Cæsar’s, and unto God the things that are God’s,” as tribute, taxes, or poll-money, as our Lord by giving a piece of money was freed from disturbance. Choose therefore rather to suffer harm, and to endeavour after those things that make for peace, not only among the brethren, but also among the unbelievers. For by suffering loss in the affairs of this life, thou wilt be sure not to suffer in the concerns of piety, and wilt live religiously, and according to the command of Christ. …

LIII . But you who know who our God is, and what are His judgments, how can you bear to pass an unjust judgment, since your sentence will be immediately known to God? And if you have judged righteously, you will be deemed worthy of the recompenses of righteousness, both now and hereafter; but if unrighteously, you will partake of the like. We therefore advise you, brethren, rather to deserve commendation from God than rebukes; for the commendation of God is eternal life to men, as is His rebuke everlasting death. Be ye therefore righteous judges, peacemakers, and without anger. …

“ Then came Peter and said unto Him, Lord, how often shall my brother sin against me and I forgive him? ” The conception that these things were said in a simple sense by Peter, as if he were inquiring whether he was to forgive his brother when he sinned against him seven times, but no longer if he sinned an eighth time, and by the Saviour, as if He thought that one should sit still and reckon up the sins of his neighbours against him in order that he might forgive seventy times and seven, but that from the seventy-eighth he should not forgive the man who wronged him, seems to me altogether silly and unworthy alike of the progress which Peter had made in the company of Jesus and of the divine magnanimity of Jesus. Perhaps, then, these things also border on an obscurity akin to the words, “Hear My voice, ye wives of Lamech,” etc. …

35. So, then, seven times eleven, that is, as has been explained, the transgression of righteousness, which has regard only to the sinner himself, make up the number seventy-seven, in which it is signified, that all sins which are re mitted in Baptism are contained. And hence it is that Luke ascends up through seventy-seven generations unto God, as showing that man is reconciled unto God by the abolition of all sin. Hence the Lord Himself saith to Peter, who asked Him how oft he ought to forgive a brother, “I say not unto thee seven times, but until seventy times and seven.” Now, whatever else can be drawn out of these recesses and treasures of God’s mysteries by those who are more diligent and more worthy than I, receive. Yet have I spoken according to my poor ability, as the Lord hath aided and given me power, and as I best could, considering also the little time I had. …

1. Yesterday the holy Gospel warned us not to neglect the sins of our brethren: “But if thy brother shall sin against thee, rebuke him between him and thee alone. If he shall hear thee, thou hast gained thy brother. But if he shall refuse to hear thee, take with thee two or three more; that in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them too, tell it to the Church. But if he shall neglect to hear the Church, let him be unto thee as an heathen man and a publican.” To-day also the section which follows, and which we heard when it was read, relates to the same subject. For when the Lord Jesus had said this to Peter, he went on to ask his Master, how often he should forgive a brother who had sinned against him; and he enquired whether seven times would be enough. …

3. But now hear what in so plain a precept I may cause a difficulty. In this question of forgiveness when pardon is asked, and it is due from him who should grant it, it may be a difficulty to us as it was to Peter. “How often ought I to forgive? Is up to seven times sufficient?” “It is not sufficient,” saith the Lord, “I say not unto thee, Until seven times; but, Until seventy times seven.” Now reckon up how often thy brother hath sinned against thee. If thou canst reach the seventy-eighth fault, so as to get beyond the seventy times seven, then set about revenge. Is this then what He really means, and is it really so, that if he shall sin “seventy times seven,” thou shouldest forgive him; but if he shall sin seventy times and eight, it should then be lawful for thee not to forgive? Nay I am bold to say, that if he should even sin seventy-eight times, thou must forgive. …

“Then the disciples,” etc. ( v. 25 .) Of this occurrence he says: “The ethnarch of Aretas the king kept the city of the Damascenes with a garrison, desiring to apprehend me.” ( 2 Cor. xi. 32 .) But observe the Writer here, that he does not tell the story ambitiously, and so as to show what an important person Paul was, saying, “For they stirred up the king,” and so forth: but only, “Then the disciples took him by night, and let him down by the wall, in a basket:” for they sent him out alone, and none with him. And it was well they did this: the consequence being, that he showed himself to the Apostles in Jerusalem. Now they sent him out, as bound to provide for his safety by flight: but he did just the contrary, he leaped into the midst of those who were mad against him. …

XVIII. I, however, for I confess myself to be a man, that is to say, an animal shifty and of a changeable nature, both eagerly receive this Baptism, and worship Him Who has given it me, and impart it to others; and by shewing mercy make provision for mercy. For I know that I too am compassed with infirmity, and that with what measure I mete it shall be measured to me again. But what sayest thou, O new Pharisee pure in title but not in intention, who dischargest upon us the sentiments of Novatus, though thou sharest the same infirmities? Wilt thou not give any place to weeping? Wilt thou shed no tear? Mayest thou not meet with a Judge like thyself? Art thou not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses; Who came not to call the righteous but sinners to repentance; Who will have mercy rather than sacrifice; who forgiveth sins till seventy times seven. …

III. As to the honour paid to Seven there are many testimonies, but we will be content with a few out of the many. For instance, seven precious spirits are named; for I think Isaiah loves to call the activities of the Spirit spirits; and the Oracles of the Lord are purified seven times according to David, and the just is delivered from six troubles and in the seventh is not smitten. But the sinner is pardoned not seven times, but seventy times seven. And we may see it by the contrary also (for the punishment of wickedness is to be praised), Cain being avenged seven times, that is, punishment being exacted from him for his fratricide, and Lamech seventy times seven, because he was a murderer after the law and the condemnation. …

3. But readers, gifted with greater curiosity, are naturally inclined to probe into the question further. How, they ask, can justice be satisfied seven times? And what are the vengeances? Are they for seven sins committed? Or is the sin committed once and are there seven punishments for the one sin? Scripture continually assigns seven as the number of the remission of sins. “How often,” it is asked, “shall my brother sin against me and I forgive him?” (It is Peter who is speaking to the Lord.) “Till seven times?” Then comes the Lord’s answer, “I say not unto thee, until seven times, but, until seventy times seven.” Our Lord did not vary the number, but multiplied the seven, and so fixed the limit of the forgiveness. After seven years the Hebrew used to be freed from slavery. …