Matthew 18:7

Jesus pronounced “woe for temptations to sin” on people scattered throughout the whole world who are subject to temptations. But the disciples, who do not contemplate the things that are seen, are not of the world. Neither is their Master of the world. Therefore the “woe for temptations to sin” does not apply to Jesus’ faithful disciples. Rather, “great peace have those who love your law; nothing can make them stumble.” But there are some who appear to be disciples yet are still of the world. They love the world, and they love inordinately what is in it. They love the life that is led in these earthly places or the money which is in them, or the possessions or any resources whatsoever. The words “they are not of the world” do not apply to them. But “woe for temptations to sin” will apply to them since they are indeed of the world.

Or; The lowliness of His passion is the scandal of the world, which refused to receive the Lord of eternal glory under the disgrace of the Cross. And what more dangerous for the world than to have rejected Christ? And He says that offences must needs come, forasmuch as in the sacrament of restoring to us eternal life, all lowliness of suffering was to be fulfilled in Him.

Or; By the man is denoted the Jewish people, as the introducers of all this offence that is about Christ's passion; for they brought upon the world all the danger of denying Christ in His passion, of whom the Law and the Prophets had preached that He should suffer.

"And if 'it must needs be that offenses come,'" (some one of our adversaries may perchance say), "why doth He lament over the world, when He ought rather to afford succor, and to stretch forth His hand in its behalf? For this were the part of a physician, and a protector, whereas the other might be looked for even from any ordinary person."

What then could we possibly say, in answer to so shameless a tongue? nay what dost thou seek for equal to this healing care of His? For indeed being God He became man for thee, and took the form of a slave, and underwent all extremities, and left undone none of those things which it concerned Him to do. But inasmuch as unthankful men were nothing the better for this, He laments over them, for that after so much fostering care they continued in their unsoundness.

It was like as if over the sick man, that had had the advantage of much attendance, and who had not been willing to obey the rules of the physician, any one were to lament and say, "Woe to such a man from his infirmity, which he has increased by his own remissness." But in that case indeed there is no advantage from the bewailing, but here this too is a kind of healing treatment to foretell what would be, and to lament it. For many oftentimes, though, when advised, they were nothing profited, yet, when mourned for, they amended.

For which reason most of all He used the word "Woe," thoroughly to rouse them, and to make them in earnest, and to work upon them to be wakeful. And at the same time He shows forth the good will He had towards those very men and His own mildness, that He mourns for them even when gainsaying, not taking mere disgust at it, but correcting them, both with the mourning, and with the prediction, so as to win them over.

But how is this possible? he may say. For if "it must needs be that offenses come," how is it possible to escape these? Because that the offenses come indeed must needs be, but that men should perish is not altogether of necessity. Like as though a physician should say (for nothing hinders our using the same illustration again), it must needs be that this disease should come on, but it is not a necessary consequence that he who gives heed should be of course destroyed by the disease. And this He said, as I mentioned, to awaken together with the others His disciples. For that they may not slumber, as sent unto peace and unto untroubled life, He shows many wars close upon them, from without, from within. Declaring this, Paul said, "Without were fightings, within were fears;" and, "In perils among false brethren;" and in his discourse to the Milesians too He said, "Also of you shall some arise speaking perverse things;" and He Himself too said, "The man's foes shall be they of his own household." But when He said, "It must needs be," it is not as taking away the power of choosing for themselves, nor the freedom of the moral principle, nor as placing man's life under any absolute constraint of circumstances, that He saith these things, but He foretells what would surely be; and this Luke hath set forth in another form of expression, "It is impossible but that offenses should come."

But what are the offenses? The hindrances on the right way. Thus also do those on the stage call them that are skilled in those matters, them that distort their bodies.

It is not then His prediction that brings the offenses; far from it; neither because He foretold it, therefore doth it take place; but because it surely was to be, therefore He foretold it; since if those who bring in the offenses had not been minded to do wickedly, neither would the offenses have come; and if they had not been to come, neither would they have been foretold. But because those men did evil, and were incurably diseased, the offenses came, and He foretells that which is to be.

But if these men had been kept right, it may be said, and there had been no one to bring in an offense, would not this saying have been convicted of falsehood? By no means, for neither would it have been spoken. For if all were to have been kept right, He would not have said, "it must needs be that they come," but because He foreknew they would be of themselves incorrigible, therefore He said, the offenses will surely come.

And wherefore did He not take them out of the way? it may be said. Why, wherefore should they have been taken out of the way? For the sake of them that are hurt? But not thence is the ruin of them that are hurt, but from their own remissness. And the virtuous prove it, who, so far from being injured thereby, are even in the greatest degree profited, such as was Job, such as was Joseph, such as were all the righteous, and the apostles. But if many perish, it is from their own slumbering. But if it were not so, but the ruin was the effect of the offenses, all must have perished. And if there are those who escape, let him who doth not escape impute it to himself. For the offenses, as I have said, awaken, and render more quick-sighted, and sharper, not only him that is preserved; but even him that hath fallen into them, if he rise up again quickly, for they render him more safe, and make him more difficult to overcome; so that if we be watchful, no small profit do we reap from hence, even to be continually awake. For if when we have enemies, and when so many dangers are pressing upon us, we sleep, what should we be if living in security. Nay, if thou wilt, look at the first man. For if having lived in paradise a short time, perchance not so much as a whole day, and having enjoyed delights, he drove on to such a pitch of wickedness, as even to imagine an equality with God, and to account the deceiver a benefactor, and not to keep to one commandment; if he had lived the rest of his life also without affliction, what would he not have done?

But let us tear these in pieces not by our words only, but by our deeds too. For neither are these things of necessity. For if they were of necessity, He would not have said, "Woe to the man, by whom the offense cometh." For those only doth he bewail, who are wicked by their choice.

And if He saith "by whom," marvel not. For not as though another were bringing in it by him, doth He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, "by whom," for "of whom;" as when it saith, "I have gotten a man by God," putting not the second cause, but the first; and again, "Is not the interpretation of them by God," and, "God is faithful, by whom ye are called unto the fellowship of His Son."

And that thou mayest learn that it is not of necessity, hear also what follows. For after bewailing them, He saith, "If thy hand, or thy foot offend thee, cut them off, and cast them from thee: for it is better for thee to enter into life halt or maimed, rather than having two hands or feet to be cast into the fire. And if thy right eye offend thee, pluck it out; it is better for thee 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 saith it. For nothing is so hurtful as bad company. Wherefore with much earnestness He commands us to cut off them that hurt us, intimating these that bring the offenses.

Seest thou how He hath 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 showeth also the way, by which one may avoid the offenses.

But what is this? The wicked, saith He, though they be exceeding dear friends to thee, cut off from thy friendship.

And He giveth a reason that cannot be gainsaid. For if they continue friends, thou wilt not gain them, but thou wilt lose thyself besides; but if thou shouldest cut them off, thine own salvation at least thou wilt gain. So that if any one's friendship harms thee, cut it off from thee. 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.

(Hom. lix.) This does not subvert the liberty of the will, or impose a necessity of any act, but foreshews what must come to pass. Offences are hindrances in the right way. But Christ's prophecy does not bring in the offences, for it is not done because He foretold it, but He foretold it because it was certainly to come to pass. But some one will say, If all men are recovered, and if there be none to bring the offences, will not His speech be convicted of falsehood? By no means; for seeing that men were incurable, He therefore said, It must needs he that offences come; that is, they surely will come; which He never would have said, if all men might be amended.

For offences rouse men, and make them more attentive; and he who falls by them speedily rises again, and is more careful.

But that you may learn that there is no absolute necessity for offences, hear what follows, If thy hand or thy foot offend thee, & c. This is not said of the limbs of the body, but of friends whom we esteem as limbs necessary to us; for nothing is so hurtful as evil communications.

As much as to say, Woe to that man through whose fault it comes to pass, that offences must needs be in the world. And under this general declaration, Judas is particularly condemned, who had made ready his soul for the act of betrayal.

So all affection, our whole kindred, are severed from us; lest under cover of duty any believer should be exposed to offence. If, He says, he be united to thee as close as is thy hand, or foot, or eye, and is useful to thee, anxious and quick to discern, and yet causes thee offence, and is by the unmeetness of his behaviour drawing thee into hell; it is better for thee that thou lack his kindred, and his profitableness to thee, than that whilst thou seekest to gain thy kindred or friends, thou shouldest have cause of fallings. For every believer knows what is doing him harm, what troubles and tempts him, for it is better to lead a solitary life, than to lose eternal life, in order to have the things necessary for this present life.

(Verse 7) Woe to the world because of scandals. For it is necessary that scandals come, but woe to the man through whom the scandal comes.

Not that it is necessary for scandals to come, otherwise those who cause scandal would be without guilt, but since it is necessary for scandals to occur in this world, everyone is exposed to scandal due to their own fault. At the same time, Judas, who had prepared his mind for betrayal, is struck by a general consensus.

Of what world are we speaking when we say “Woe to the world for temptations to sin”? We speak of that world of which it is said, “And the world knew him not.” We are not speaking of that world of which it is said, “God was in Christ reconciling the world to himself.” There is an evil world, and there is a good world. In the evil world are all the evil ones of this world. In the good world are all the good ones of this world. We often hear it said of a field: his field is full. Of what? Of wheat. Yet we say also, and say truly too, his field is full of chaff. So with a tree, one says that it is full of fruit while another says it is full of leaves. Both speak truly. The supply of leaves has not usurped the place of the fruit, nor has the supply of fruit driven out the mass of leaves. The tree is full of both. But one thing is plucked by the wind; the other is picked by the harvester. So therefore when you hear, “Woe unto the world because of offenses,” do not be afraid. Love the law of God, and you will have no temptation to sin.

Scandal (offence) is a Greek word, which we may call a stumbling-block, or a fall, or hitting of the foot. He then scandalizes his brother, who by word or deed amiss gives him occasion of falling.

As One Who loves mankind He laments for the world which is going to be harmed by temptations. But one might ask, "Why lament when there is need to assist and extend a helping hand?" To which we would reply that to lament for someone is of itself assistance. For often we benefit those whom our admonition has not benefitted, when we weep for them and thus bring them to an awareness of themselves. And if "it must needs be that temptations come," how can we avoid them? They must needs come but we need not perish, rather we must resist the temptations. Understand "temptations" to mean those who are an obstacle and a stumbling-block to our doing good. The "world" means those people who are low and crawl along the ground, who are easily hindered by every obstacle.

(non occ.) The Lord had said, that it is better for him who gives offence, that a mill-stone be hanged about his neck, of which He now subjoins the reason, Woe unto the world from offences! i. e. because of offences.

(interlin. 1 Cor. 11:19.) Or they must needs come because they are necessary, that is, useful, that by this mean they that are approved may be made manifest.