10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.
Or, The priests may with good reason be called the eyes of the Church, since they are considered her watchmen, but the deacons and the rest her hands, for by them spiritual deeds are wrought; the people are the feet of the body, the Church; and all these it behoves not to spare, if they become an offence to the Church. Or, by the offending hand is understood an act of the mind; a motion of the mind is the offending foot, and a vision of the mind is the sinning eye, which we ought to cut off if they give offence, for thus the acts of the limbs are often put in Scripture for the limbs themselves.
The little ones are those that are but lately born in Christ, or those who abide without advance, as though lately born. But Christ judged it needless to give command concerning not despising the more perfect believers, but concerning the little ones, as He had said above, If any man shall offend one of these little ones. A man may perhaps say that a little one here means a perfect Christian, according to that He says elsewhere, Whoso is least among you, he shall be great. (Luke 9:48.)
But this exposition does not seem to agree with that which was said, If any one scandalizes one of these little ones; for the perfect man is not scandalized, nor does he perish. But he who thinks this the true exposition, says, that the mind of a righteous man is variable, and is sometimes offended, but not easily.
Some will have it that an Angel is given as an attendant minister from the time when in the laver of regeneration the infant is born in Christ; for, say they, it is incredible that a holy Angel watches over those who are unbelieving and in error, but in his time of unbelief and sin man is under the Angels of Satan. Others will have it, that those who are foreknown of God, have straightway from their very birth a guardian Angel.
The bodies of people differ from each other in size, so that some are short, some are tall, and some are in between. Again the short are different in their shortness since they are more short or less short, and the same likewise of the tall, and again of those in between. So it is also in human souls, it seems to me: There is something which distinguishes their shortness, and again, so to speak, their tallness, and, again analogous to the bodily differences, their moderateness. But the bodily difference does not depend on the individuals themselves but on the nature of the seed. So this person becomes tall, that one short and another in between. But with our souls, our own agency that is our actions and our character causes one to be large or small or belonging to those in the middle. And it is in our power whether we grow in stature and receive an increase in size or do not grow and remain small. For we must believe that to attain to manhood and mature manhood at that depends on the person within: passing out of the times of childhood and advancing to manhood and putting aside the stuff of childhood and perfecting the stage of manhood. Just so we must suppose that there is still some measure of spiritual growth to which the most perfect soul can advance in glorifying the Lord and so become great.
But see, he says, that you do not at all despise those forced out of the church for wickedness. He does not want them to be cast out with any hatred or curse. But he spares those who are guilty of some damage or disorder and often hardened in their own depravity. It is as if it were possible to see even these change again for the better. By “little ones” he means those imperfect in their knowledge or those recently baptized. He does not want these to be looked down upon as ignorant in his teaching.
The Angels offer daily to God the prayers of those that are to be saved by Christ; it is therefore perilous to despise him whose desires and requests are conveyed to the eternal and invisible God, by the service and ministry of Angels.
But by the one sheep is to be understood one man, and under this one man is comprehended the whole human race. He that seeks man is Christ, and the ninety and nine are the host of the heavenly glory which He left.
And rightly the Lord has said, “The Son of man has come to save what had perished,” so that all the more he might show that not one of these little ones who believe in Christ should be despised. For their sake the Son of God came down from heaven and saved them by his Passion. It was for this that he took on the body of our human weakness, so that he might in every way save this one who had perished. For the elements of the world have kept the law given them by the Lord. Humanity alone has been found the transgressor. Alone we had fallen from immortality into death. And for this reason to save us the Son of God at a mature time descended from heaven according to the will of the Father. Hence, quite rightly Solomon speaks of a time of destroying and a time of saving. There was a time when the devil destroyed humankind. But again there came a time when the Son of God, the only begotten Son of God, saved the human race for life.
For just as the Lord commands that unbelieving and treacherous persons who are a stumbling block to the body of the church should be cut off or plucked out, so he also warns us not to despise any of the little children, that is, humble people in the laity who simply and faithfully believe in the Son of God. For it is not right to despise anyone who believes in Christ. A believer is called not only a servant of God but also a son though the grace of adoption, to whom the kingdom of heaven and the company of the angels is promised. And rightly the Lord adds, “For I tell you that in heaven their angels always behold the face of my Father who is in heaven.” How much grace the Lord has toward each one believing in him he himself declares when he shows their angels always beholding the face of the Father who is in heaven. Great is the grace of the angels toward all who believe in Christ. Finally, the angels carry their prayers to heaven. Hence the word of Raphael to Tobias: “When you prayed along with your daughter-in-law Sara, I offered the memory of your prayer in the sight of God.” Around them there is also the strong guard of the angels; they help each of us to be free from the traps of the enemy. For a human in his weakness could not be safe amid so many forceful attacks of that enemy if he were not strengthened by the help of the angels.
Or otherwise; As to shun the evil, so to honour the good, has great recompense. Above then He had bid them to cut off the friendships of those that gave offence, here He teaches them to show honour and service to the saints.
Or because the perfect are esteemed of many as little ones, as poor, namely, and despicable.
Here He is speaking not of any Angels, but of the higher sort; for when He says, Behold the face of my Father, He shows that their presence before God is free and open, and their honour great.
He gives yet another reason weightier than the foregoing, why the little ones are not to be despised, For the Son of Man is come to save that which was lost.
And to this reasoning He adds a parable, in which He sets forth the Father as seeking the salvation of men, and saying, What think you, If a man have a hundred sheep.
He calls little ones not them that are really little, but them that are so esteemed by the multitude, the poor, the objects of contempt, the unknown (for how should he be little who is equal in value to the whole world; how should he be little, who is dear to God?); but them who in the imagination of the multitude are so esteemed.
And He speaks not of many only, but even of one, even by this again warding off the hurt of the many offenses. For even as to flee the wicked, so also to honor the good, has very great gain, and would be a twofold security to him who gives heed, the one by rooting out the friendships with them that offend, the other from regarding these saints with respect and honor.
Then in another way also He makes them objects of reverence, saying, That their angels do always behold the face of my Father which is in Heaven.
Hence it is evident, that the saints have angels, or even all men. For the apostle too says of the woman, That she ought to have power on her head because of the angels. 1 Corinthians 10:10 And Moses, He set the bounds of the nations according to the number of the angels of God. Deuteronomy 32:8
But here He is discoursing not of angels only, but rather of angels that are greater than others. But when He says, The face of my Father, He means nothing else than their fuller confidence, and their great honor.
The Lord had said, under the type of hand, foot, and eye, that all kin and connection which could afford scandal must be cut off. The harshness of this declaration He accordingly tempers with the following precept, saying, Take heed that ye despise not one of these little ones; i. e. As far as you may avoid despising them, but next to your own salvation seek also to heal them. But if ye see that they hold to their sins, it is better that ye be saved, than that ye perish in much company.
High dignity of souls, that each from its birth has an Angel set in charge over it!
Others think that by the ninety and nine sheep are understood the number of the righteous, and by the one sheep the sinners, according to that said in another place, I am not come to call the righteous but sinners to repentance. (Matt. 9:13.)
What follows, Even so it is not the will, &c. is to be referred to what was said above, Take heed that ye despise not one of these little ones; and so He shows that this parable was set forth to enforce that same saying. Also in saying, It is not the will of my Father which is in heaven that one of these little ones should perish, He shows that so oft as one of these little ones does perish, it is not by the Father's will that it perishes.
(Verses 10, 11.) See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father who is in heaven. The Son of Man came to save what was lost. Above, he had said that all close relationships and connections that could cause scandal should be cut off by hand, foot, or eye. Therefore, he tempers the severity of the sentence with a subordinate command, saying: See that you do not despise one of these little ones. Thus, he said, I command severity, so that I may teach the mixing of mercy. As much as is in you, do not despise, but seek the health even of those. But if you see them persevering in sins, and serving vices, it is better for you to be saved alone than to perish with many. For their angels in heaven always see the face of the Father. Great is the dignity of souls, so that each one has been assigned a guardian angel from birth to watch over them. Where do we read in the Apocalypse of John: 'To the angel of the church in Ephesus, write...' (Rev. 2:1). The apostle also commands women to cover their heads in the churches, because of the angels (1 Cor. 11).
(de Civ. Dei, xxii. 29.) Or; They are called our Angels who are indeed the Angels of God. they are Gods because they have not forsaken Him; they are ours because they have begun to have us for their fellow-citizens. As they now behold God, so shall we also behold Him face to face, of which vision John speaks, We shall see him as he is. (1 John 3:2.) For by the face of God is to be understood the manifestation of Himself, not a member or feature of the body, such as we call by that name.
As much as to say, Despise not little ones, for I also for men condescended to become man. By that which was lost, understand the human race; for all the elements have kept their place, but man was lost, because he has broken his ordained place.
(Hom. in Ev. 34. 12) But Dionysius says, that it is from the ranks of the lesser Angels that these are sent to perform this ministry, either visibly or invisibly, for that those higher ranks have not the employment of an outward ministry.
(Mor. ii. 3.) And therefore the Angels always behold the face of the Father, and yet they come to us, for by a spiritual presence they come forth to us, and yet by internal contemplation keep themselves there whence they come forth; for they come not so forth from the divine vision, as to hinder the joys of inward contemplation.
(Hom. in Ev. xxxiv. 3.) This refers to the Creator of man Himself; for a hundred is a perfect number, and He had a hundred sheep when He created the substance of Angels and men.
(ubi sup.) The Evangelist says they were left on the mountains, to signify that the sheep which were not lost abode on high.
(ubi sup.) We must consider whence it is that the Lord declares that He has joy rather over the converted sinners, than over the righteous that stand. Because these last are often slothful and slack to practise the greater good works, as being very secure within themselves, for that they have committed none of the heavier sins. While on the other hand those who have their wicked deeds to remember, do often through the compunction of sorrow glow with the more heat in their love of God, and when they think how they have strayed from Him, they replace their former losses by gains following. So the general in a battle loves best that soldier who turns in his flight and courageously presses the enemy, than him who never turned his back, yet never did any valorous deed. Yet there be some righteous over whom is joy so great, that no penitent can be preferred before them, those, who though not conscious to themselves of sins, yet reject things lawful, and humble themselves in all things. How great is the joy when the righteous mourns, and humbles himself, if there be joy when the unrighteous condemns himself wherein he has done amiss?
(ap. Anselm.) The Lord found the sheep when He restored man, and over that sheep that is found there is more joy in heaven than over the ninety and nine, because there is a greater matter for thanksgiving to God in the restoration of man than in the creation of the Angels. Wonderfully are the Angels made, but more wonderfully man restored.
(ap. Anselm.)f; Or, By the ninety-nine sheep, which He left on the mountains, are signified the proud to whom a unit is still wanting for perfection. When then He has found the sinner, He rejoices over him, that is, He makes his own to rejoice over him, rather than over the false righteous.
Note, that nine wants only one to make it ten, and ninety and nine the same to be a hundred. Thus members which want one only to be perfect, may be larger or smaller, but yet the unit remaining invariable, when it is added makes the rest perfect. And that the number of sheep might be made up perfect in heaven, lost man was sought on earth.
(ap. Anselm.) Or otherwise; Because so great evils come of brethren being scandalized, Take heed that ye despise not one of these little ones.
(ap. Anselm.) Therefore are they not to be despised for that they are so dear to God, that Angels are deputed to be their guardians; For I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven.
[AD 253] Origen of Alexandria on Matthew 18:10-14
The little ones are those that are but lately born in Christ, or those who abide without advance, as though lately born. But Christ judged it needless to give command concerning not despising the more perfect believers, but concerning the little ones, as He had said above, If any man shall offend one of these little ones. A man may perhaps say that a little one here means a perfect Christian, according to that He says elsewhere, Whoso is least among you, he shall be great. (Luke 9:48.)
But this exposition does not seem to agree with that which was said, If any one scandalizes one of these little ones; for the perfect man is not scandalized, nor does he perish. But he who thinks this the true exposition, says, that the mind of a righteous man is variable, and is sometimes offended, but not easily.
Some will have it that an Angel is given as an attendant minister from the time when in the laver of regeneration the infant is born in Christ; for, say they, it is incredible that a holy Angel watches over those who are unbelieving and in error, but in his time of unbelief and sin man is under the Angels of Satan. Others will have it, that those who are foreknown of God, have straightway from their very birth a guardian Angel.