8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.
This we may understand not of the material elements of the world; but here the men who are in the world, are called the worlda. But Christ's disciples are not of this world, whence there cannot be woe to them from offences; for though there be many offences, they do not touch him who is not of this world. But if he be yet of this world in loving the world, and the things in it, as many offences will seize him as those by which he was encompassed in the world. It follows, For it must needs be that offences come.
Or; The scandals that are to come are the Angels of Satan. But do not look that these offences should show themselves in a substantial or natural shape, for in some the freedom of the will has been the origin of offence, not liking to undergo toil for virtue's sake. But there cannot be real good, without the opposition of evil. It must needs be then that offences come, as it must needs be that we encounter the evil assaults of spiritual powers; whose hatred is the more stirred up, as Christ's word invading men drives out the evil influences from them. And they seek instruments by whom the offences may the rather work; and to such instruments is more woe; for him who gives, it shall be worse than for him who takes, the offence, as it follows, But woe unto that man by whom the offence cometh.
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.
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.
(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.
(Quæst. Ev. i. 24) Otherwise; Whoso offendeth one of these little ones, that is so humble as He would have his disciples to be, by not obeying, or by opposing, (as the Apostle says of Alexander,) it were better for him, that a millstone should be hanged about his neck, and he be drowned in the depths of the sea, (2 Tim. 4:15.) that is, it were better for him that desire of the things of the world, to which the blind and foolish are tied down, should sink him by its load to destruction.
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.
(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.
Oh wickedness! Once did the Jews lay brands on Christ; these mangle His body daily. Oh hands to be cut off! Now let the saying, "If thy hand make thee do evil, amputate it," see to it whether it were uttered by way of similitude merely.
He is 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 says it. For nothing is so hurtful as bad company. For what things compulsion cannot, friendship can often effect, both for hurt, and for profit. Wherefore with much earnestness He commands us to cut off them that hurt us, intimating these that bring the offenses.
Do you see how He has 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 shows also the way, by which one may avoid the offenses.
But what is this? The wicked, says He, though they be exceeding dear friends to you, cut off from your friendship.
And He gives a reason that cannot be gainsaid. For if they continue friends, you will not gain them, but you will lose yourself besides; but if you should cut them off, your own salvation at least you will gain. So that if any one's friendship harms you, cut it off from you. 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.
He is not saying this about human limbs. Far from it. This is said about friends, about relatives, whom we regard in the rank of necessary limbs. Jesus also said this earlier, and now he says it again. For nothing is so harmful as bad company.For what relationship cannot do, often friendship can do, both for harm and for benefit. So he orders us with great emphasis to cut off those who are harmful to us, implying that these are people who supply temptations to sin.
Do you see how he checks the future damage from temptations? First he predicts that they will happen, so that no one should be lazy, but everyone should be awake expecting them. Then he predicts that the evils will be very great. For Jesus did not simply say, “Woe to the world for temptations to sin,” but showed their great damage. For when he says, “But woe to that man by whom temptation comes,” he indicates a great punishment. He does not only mention this, but he increases the fear by adding a comparison.
And he supplies incontrovertible reasoning. If they remain your friends, you will not benefit them and you will destroy yourself. If you cut them off, at least you will preserve your own salvation.
Then, not content with this, he shows us the way by which we can escape temptations to sin. What is that? The wicked, he says, even if they are very friendly to you, cut them off from your friendship. Therefore if someone’s friendship harms you, cut him off from you. For if at times we cut off our limbs when they are incurable and are doing damage to our other members, how much more should we do this in the case of friends. If the limbs were evil by nature, all this advice and counsel would be useless; the warning of what is preached would be superfluous. If it is not superfluous, as in fact it is not, then it is clear that wickedness comes from the will.
(Verse 8, 9) But if your hand or your foot causes you to stumble, cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into the eternal fire. And if your eye causes you to stumble, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell. Indeed, it is necessary for scandals to come, but woe to the person through whom the scandal comes! Therefore, every affection is cut off and every proximity is amputated, so that no one of the believers may be exposed to scandals through the opportunity of piety. If, he says, someone is so connected to you like a hand, foot, eye, and is useful and caring, and sharp in discerning: but he causes scandal to you, and he drags you into hell because of the disparity of his behavior: it is better that you both avoid his proximity and carnal benefits, so that while you want to profit your relatives and necessary ones, you don't end up causing ruins. Therefore, neither brother, nor wife, nor children, nor friends, nor any affection that can exclude us from the kingdom of heaven, should be preferred to the love of the Lord. Each believer knows what harms themselves, what troubles their soul, and is often tested. It is better to lead a solitary life than to lose eternal life for the needs of this present life.
A brother asked Poemen, ‘What is the meaning of the text, “Whoever is angry with his brother without a cause” (Matt. 5:22)?’ He answered, ‘If you are angry with your brother for any kind of trouble that he gives you, that is anger without a cause, and it is better to pluck out your right eye and cast it from you. But if anyone wants to separate you from God, then you must be angry with him.’
[AD 253] Origen of Alexandria on Matthew 18:7-9
Or; The scandals that are to come are the Angels of Satan. But do not look that these offences should show themselves in a substantial or natural shape, for in some the freedom of the will has been the origin of offence, not liking to undergo toil for virtue's sake. But there cannot be real good, without the opposition of evil. It must needs be then that offences come, as it must needs be that we encounter the evil assaults of spiritual powers; whose hatred is the more stirred up, as Christ's word invading men drives out the evil influences from them. And they seek instruments by whom the offences may the rather work; and to such instruments is more woe; for him who gives, it shall be worse than for him who takes, the offence, as it follows, But woe unto that man by whom the offence cometh.
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.