In that hour the disciples came to Jesus, saying, “Who then is greatest in the Kingdom of Heaven?”
Jesus called a little child to himself, and set him in the middle of them, and said, “Most certainly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. Whoever therefore humbles himself as this little child is the greatest in the Kingdom of Heaven. Whoever receives one such little child in my name receives me, but whoever causes one of these little ones who believe in me to stumble, it would be better for him if a huge millstone were hung around his neck, and that he were sunk in the depths of the sea.
“Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the occasion comes! If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. See that you don’t despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. For the Son of Man came to save that which was lost.
“What do you think? If a man has one hundred sheep, and one of them goes astray, doesn’t he leave the ninety-nine, go to the mountains, and seek that which has gone astray? If he finds it, most certainly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish.
“If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. But if he doesn’t listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. Most certainly I tell you, whatever things you bind on earth will have been bound in heaven, and whatever things you release on earth will have been released in heaven. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. For where two or three are gathered together in my name, there I am in the middle of them.”
Then Peter came and said to him, “Lord, how often shall my brother sin against me, and I forgive him? Until seven times?”
Jesus said to him, “I don’t tell you until seven times, but, until seventy times seven. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. But because he couldn’t pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. The servant therefore fell down and knelt before him, saying, ‘Lord, have patience with me, and I will repay you all!’ The lord of that servant, being moved with compassion, released him, and forgave him the debt.
“But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, ‘Pay me what you owe!’
“So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will repay you!’ He would not, but went and cast him into prison, until he should pay back that which was due. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told their lord all that was done. Then his lord called him in, and said to him, ‘You wicked servant! I forgave you all that debt, because you begged me. Shouldn’t you also have had mercy on your fellow servant, even as I had mercy on you?’ His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. So my heavenly Father will also do to you, if you don’t each forgive your brother from your hearts for his misdeeds.”
Geneva Bible translators 1599 · Public Domain On vv2, 3, 6, 7, 8, 10, 15, 16, 17, 19, 21, 24, 26 Humbleness of mind is the right way to preeminence.
Humbleness of mind is the right way to preeminence.
A child in years.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–35 1 At the same time came the disciples unto…
1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
Ver. 1. At the same time] When he by paying tribute had been teaching them humility and modesty, they most unseasonably discover their folly and ambition: so another time, after he had been washing their feet, and giving them the sacrament, Luk 22:15-20 See in them the depravity, the canker of our natures, and what cause God had to complain, Hos 7:1; "When I would have healed Israel, then the iniquity of Ephraim was discovered," as if it had been on purpose to spite me, and spit venom in my face.
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Came the disciples] Peter also with the rest, Mat 18:21, though Bellarmine will needs have it otherwise (as if he were now at sea), because he shall bear no part of the blame: take heed of that that were sin, Hos 12:8.
Who is the greatest] Quaerunt non quaerenda, saith Aretius: they should rather have inquired how to get into heaven than who should be highest in heaven. Ridiculum illud est, initia ignorare, et ultima rimari. But they dreamed of a distribution of honours and offices (as once in the days of David and Solomon), a worldly monarchy, like the kingdoms of the earth; as afterwards the Church was, and still is, transformed by antichrist into the image of the beast, that is, of the Roman Empire: yet they call it the kingdom of heaven, because they had heard Christ many times call it so.
In the kingdom of heaven] i.e. In the state and condition of the Church Christian. So to this day among the Jews the kingdom of the Messiah is called Malcuth hashamajim, the kingdom of heaven; and rightly so: for, 1. The King is heavenly. 2. He hath heaven for his throne, whence he puts forth his power. 3. His subjects are heavenly minded, and trade for heavenly commodities. 4. Their country is heaven though their commoration be a while upon earth, where they are pilgrims and strangers. 5. The government of this kingdom is wholly heavenly and spiritual. (Cameron.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 5, 7, 10, 11, 12, 15, 18, 19, 21, 23 Mark, who relates also the same history more largely,…
Mark, who relates also the same history more largely, Mar 9:33, saith, that this discourse was in the house at Capernaum, and that our Saviour began with them, asking them what they had been discoursing of by the way. That they held their peace, for they had been in the way arguing one with another who should be the greatest; they might at the same time also ask Christ the question. Luke, in whom we find the same history, speaketh of it only as a question that had arisen among themselves, Luk 9:46. It had been the matter of their thoughts in the way, yea, and of their more private discourse also. Luke saith, Jesus knew the thoughts of their hearts. We had need set the Lord at all times before our eyes, for we are always in his sight. He encompasses all our paths, as the psalmist saith. In the way, when we think also we cannot be overheard, he heareth us, and will call us to account for our travelling thoughts and discourses. They were at first ashamed to tell the Lord what they had been thinking and discoursing upon, for Mark saith, Mar 9:34, they held their peace. But by and by they propound the question to Christ himself; so saith Matthew, What do they mean here by the kingdom of heaven? or what gave them occasion to such a discourse? It is most probable that they did not in this question intend the kingdom of glory; but either the church, or gospel dispensation; or (which indeed is most likely) that earthly kingdom which the Jews thought the Messiah should exercise on the earth. The general error of their nation, about a secular kingdom, which the Messias, when he came, should exercise upon the earth, restoring the kingdom to Israel, as they phrase it, Act 1:6, seemeth to have infected them; so as though in this they differed from the unbelieving Jews, that they owned Christ to be the promised Messiah, and the Christ the Son of God, yet they looked for a temporal kingdom which he should administer. Three times we find them in this mistake; here, and Mat 20:21, and at our Saviour’s administration of the supper, Luk 22:24; and by Act 1:6 it should seem that till Christ’s ascension they were not fully instructed in the nature of Christ’s kingdom, but expected that after his resurrection this kingdom of his should have began; and therefore they say,
Wilt thou at this time restore the kingdom to Israel? Some think that that which at this time raised their jealousy and stirred up their ambition, was our Saviour’s promising Peter the keys of the kingdom of heaven, Mat 16:19, and paying tribute for him, Mat 17:24-27. But neither of these could be, for had not the keys been given equally the question had been determined, they needed have reasoned no more. He that had the keys was certainly to be the greatest; and for the paying of tribute, it was too minute a thing to cause such a jealousy. Besides, this discourse of theirs was by the way to Capernaum, where he now was; that was after he came to the house. But they doubtless fancied a temporal kingdom of the Messiah, in which places would be bestowed; and Christ, by his discourse about the tribute, had asserted himself a King’s Son; and they conceived that after his death and resurrection (which Christ had lately been speaking of) this his kingdom would begin, which also agreeth with what we have Act 1:6; they therefore thought it now time to speak for places. They had been arguing the point amongst themselves, and could not come to a resolution. Some of them were Christ’s near kinsmen (such was James, Gal 1:19). Some of them had more extraordinary parts; he named two of them, on this account, the sons of thunder. To others he had showed a more particular kindness; John is called the beloved disciple; Peter, James, and John were taken up to the mount to see his transfiguration. These things might cause some emulation and suspicions; they therefore come to our Saviour to be resolved.
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1. How slowly do we conceive, and how hardly do we come to understand, spiritual things! We are of the earth, and we are earthly.
2. How prone are we to seek great things for ourselves, neglecting our higher spiritual and eternal concerns! This text lets us see, that even the best of men are subject to earthly mindedness, ambition, emulation, and hardly brought truly to understand, believe, and seek the things which are above.
Let us now observe how our Saviour behaveth himself towards his disciples upon this question, and what answer he makes to it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv1, 2, 4, 5, 7, 8, 10, 11, 15, 18, 19, 21, 23 Notwithstanding our blessed Saviour had so often told his…
Notwithstanding our blessed Saviour had so often told his disciples that his kingdom was not of this world, yet they still dreamt of a temporal and earthly kingdom, which he, as the Messias, should shew forth the glory of; in which there should be distinct places of honour and offices, one above another; and accordingly, at this time, the ambition of the disciples led them to enquire of our Saviour, who should have the chief place of honour and dignity under him in that his kingdom, who should be the principal officers of state; concluding it must be some of them, though they could not agree who were fittest for those high posts of honour and service.
Learn hence, that the best and holiest of men are too subject to pride and ambition, to court worldy dignity and greatness, to affect a precedency before, and a superiority above, others: the disciples themselves were tainted with the itch of ambition, which prompted them to enquire of their Master, Who should be the greatest in his kingdom of the church?
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v1 As there never was a greater pattern of humility,…
As there never was a greater pattern of humility, so there never was a greater preacher of it, than Christ; he took all occasions to command it, to commend it, to his disciples and followers.
I. The occasion of this discourse concerning humility was an unbecoming contest among the disciples for precedency; they came to him, saying, among themselves (for they were ashamed to ask him, Mar 9:34), Who is the greatest in the kingdom of heaven? They mean not, who by character (then the question had been good, that they might know what graces and duties to excel in), but who by name. They had heard much, and preached much, of the kingdom of heaven, the kingdom of the Messiah, his church in this world; but ass yet they were so far from having any clear notion of it, that they dreamt of a temporal kingdom, and the external pomp and power of it. Christ had lately foretold his sufferings, and the glory that should follow, that he should rise again, from whence they expected his kingdom would commence; and now they thought it was time to put in for their places in it; it is good, in such cases, to speak early. Upon other discourses of Christ to that purport, debates of this kind arose (Mat 20:19, Mat 20:20; Luk 22:22, Luk 22:24); he spoke many words of his sufferings, but only one of his glory; yet they fasten upon that, and overlook the other; and, instead of asking how they might have strength and grace to suffer with him, they ask him, "Who shall be highest in reigning with him." Note, Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. They look so much at the crown, that they forget the yoke and the cross. So the disciples here did, when they asked, Who is the greatest in the kingdom of heaven?
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1. They suppose that all who have a place in that kingdom are great, for it is a kingdom of priests. Note, Those are truly great who are truly good; and they will appear so at last, when Christ shall own them as his, though ever so mean and poor in the world.
2. They suppose that there are degrees in this greatness. All the saints are honourable, but not all alike so; one star differs from another star in glory. All David's officers were not worthies, nor all his worthies of the first three.
3. They suppose it must be some of them, that must be prime ministers of state. To whom should King Jesus delight to do honour, but to them who had left all for him, and were now his companions in patience and tribulation?
4. They strive who it should be, each having some pretence or other to it. Peter was always the chief speaker, and already had the keys given him; he expects to be lord-chancellor, or lord-chamberlain of the household, and so to be the greatest. Judas had the bag, and therefore he expects to be lord-treasurer, which, though now he come last, he hopes, will then denominate him the greatest. Simon and Jude are nearly related to Christ, and they hope to take place of all the great officers of state, as princes of the blood. John is the beloved disciple, the favourite of the Prince, and therefore hopes to be the greatest. Andrew was first called, and why should not he be first preferred? Note, We are very apt to amuse and humour ourselves with foolish fancies of things that will never be.
II. The discourse itself, which is a just rebuke to the question, Who shall be greatest? We have abundant reason to think, that if Christ ever intended that Peter and his successors at Rome should be heads of the church, and his chief vicars on earth, having so fair an occasion given him, he would now have let his disciples know it; but so far is he from this, that his answer disallows and condemns the thing itself. Christ will not lodge such an authority or supremacy any where in his church; whoever pretend to it are usurpers; instead of settling any of the disciples in this dignity, he warns them all not to put in for it.
Christ here teacheth them to be humble,
1. By a sign (Mat 18:2); He called a little child to him, and set him in the midst of them. Christ often taught by signs or sensible representations (comparisons to the eye), as the prophets of old. Note, Humility is a lesson so hardly learned, that we have need by all ways and means to be taught it. When we look upon a little child, we should be put in mind of the use Christ made of this child. Sensible things must be improved to spiritual purposes. He set him in the midst of them; not that they might play with him, but that they might learn by him. Grown men, and great men, should not disdain the company of little children, or think it below them to take notice of them. They may either speak to them, and give instruction to them; or look upon them, and receive instruction from them. Christ himself, when a child, was in the midst of the doctors, Luk 2:46.
2. By as sermon upon this sign; in which he shows them and us,
(1.) The necessity of humility, Mat 18:3. His preface is solemn, and commands both attention and assent; Verily I say unto you, I, the Amen, the faithful Witness, say it, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Here observe,
[1.] What it is that he requires and insists upon.
First, "You must be converted, you must be of another mind, and in another frame and temper, must have other thoughts, both of yourselves and of the kingdom of heaven, before you be fit for a place in it. The pride, ambition, and affectation of honour and dominion, which appear in you, must be repented of, mortified, and reformed, and you must come to yourselves." Note, Besides the first conversion of a soul from a state of nature to a state of grace, there are after-conversions from particular paths of backsliding, which are equally necessary to salvation. Every step out of the way by sin, must be a step into it again by repentance. When Peter repented of his denying his Master, he was converted. Secondly, You must become as little children. Note, Converting grace makes us like little children, not foolish as children (Co1 14:20), nor fickle (Eph 4:14), nor playful (Mat 11:16); but, as children, we must desire the sincere milk of the word (Pe1 2:2); as children, we must be careful for nothing, but leave it to our heavenly Father to care for us (Mat 6:31); we must, as children, be harmless and inoffensive, and void of malice (Co1 14:20), governable, and under command (Gal 4:2); and (which is here chiefly intended) we must be humble as little children, who do not take state upon them, nor stand upon the punctilios of honour; the child of a gentleman will play with the child of a beggar (Rom 12:16), the child in rags, if it have the breast, is well enough pleased, and envies not the gaiety of the child in silk; little children have no great aims at great places, or projects to raise themselves in the world; they exercise not themselves in things too high for them; and we should in like manner behave, and quiet ourselves, Psa 131:1, Psa 131:2. As children are little in body and low in stature, so we must be little and low in spirit, and in our thoughts of ourselves. This is a temper which leads to other good dispositions; the age of childhood is the learning age.
[2.] What stress he lays upon this; Without this, you shall not enter into the kingdom of heaven. Note, Disciples of Christ have need to be kept in awe by threatenings, that they may fear lest they seem to come short, Heb 4:1. The disciples, when they put that question (Mat 18:1), thought themselves sure of the kingdom of heaven; but Christ awakens them to be jealous of themselves. They were ambitious of being greatest in the kingdom of heaven; Christ tells them, that, except they came to a better temper, they should never come thither. Note, many that set up for great ones in the church, prove not only little, but nothing, and are found to have no part or lot in the matter. Our Lord designs here to show the great danger of pride and ambition; whatever profession men make, if they allow themselves in this sin, they will be rejected both from God's tabernacle and from his holy hill. Pride threw the angels that sinned out of heaven, and will keep us out, if we be not converted from it. They that are lifted up with pride, fall into the condemnation of the devil; to prevent this, we must become as little children, and, in order to do that, must be born again, must put on the new man, must be like the holy child Jesus; so he is called, even after his ascension, Act 4:27.
(2.) He shows the honour and advancement that attend humility (Mat 18:4), thus furnishing a direct but surprising answer to their question. He that humbles himself as a little child, though he may fear that hereby he will render himself contemptible, as men of timid minds, who thereby throw themselves out of the way of preferment, yet the same is greatest in the kingdom of heaven. Note, The humblest Christians are the best Christians, and most like to Christ, and highest in his favour; are best disposed for the communications of divine grace, and fittest to serve God in this world, and enjoy him in another. They are great, for God overlooks heaven and earth, to look on such; and certainly those are to be most respected and honoured in the church that are most humble and self-denying; for, though they least seek it, they best deserve it.
(3.) The special care Christ takes for those that are humble; he espouses their cause, protects them, interests himself in their concerns, and will see that they are not wronged, without being righted.
Those that thus humble themselves will be afraid,
[1.] That nobody will receive them; but (Mat 18:5), Whoso shall receive one such little child in my name, receiveth me. Whatever kindnesses are done to such, Christ takes as done to himself. Whoso entertains a meek and humble Christian, keeps him in countenance, will not let him lose by his modesty, takes him into his love and friendship, and society and care, and studies to do him a kindness; and doth this in Christ's name, for his sake, because he bears the image of Christ, serves Christ, and because Christ has received him; this shall be accepted and recompensed as an acceptable piece of respect to Christ. Observe, Though it be but one such little child that is received in Christ's name, it shall be accepted. Note, The tender regard Christ has to his church extends itself to every particular member, even the meanest; not only to the whole family, but to every child of the family; the less they are in themselves, to whom we show kindness, the more there is of good will in it to Christ; the less it is for their sakes, the more it is for his; and he takes it accordingly. If Christ were personally among us, we think we should never do enough to welcome him; the poor, the poor in spirit, we have always with us, and they are his receivers. See Mat 25:35-40.
[2.] They will be afraid that every body will abuse them; the basest men delight to trample upon the humble; Vexat censura columbas - Censure pounces on doves. This objection he obviates (Mat 18:6), where he warns all people, as they will answer it at their utmost peril, not to offer any injury to one of Christ's little ones. This word makes a wall of fire about them; he that touches them, touches the apple of God's eye.
Observe, First, The crime supposed; offending one of these little ones that believe in Christ. Their believing in Christ, though they be little ones, unites them to him, and interests him in their cause, so that, as they partake of the benefit of his sufferings, he also partakes in the wrong of theirs. Even the little ones that believe have the same privileges with the great ones, for they have all obtained like precious faith. There are those that offend these little ones, by drawing them to sin (Co1 8:10, Co1 8:11), grieving and vexing their righteous souls, discouraging them, taking occasion from their mildness to make a prey of them in their persons, families, goods, or good name. Thus the best men have often met with the worst treatment in this world.
Secondly, The punishment of this crime; intimated in that word, Better for him that he were drowned in the depth of the sea. The sin is so heinous, and the ruin proportionably so great, that he had better undergo the sorest punishments inflicted on the worst of malefactors, which can only kill the body. Note, 1. Hell is worse than the depth of the sea; for it is a bottomless pit, and it is a burning lake. The depth of the sea is only killing, but hell is tormenting. We meet with one that had comfort in the depth of the sea, it was Jonah (Jon 2:2, Jon 2:4, Jon 2:9); but never any had the least grain or glimpse of comfort in hell, nor will have to eternity. 2. The irresistible irrevocable doom of the great Judge will sink sooner and surer, and bind faster, than a mill-stone hanged about the neck. It fixes a great gulf, which can never be broken through, Luk 16:26. Offending Christ's little ones, though by omission, is assigned as the reason of that dreadful sentence, Go ye cursed, which will at last be the doom of proud persecutors.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 And Jesus called a little child unto him,.... One,…
And Jesus called a little child unto him,.... One, very likely, that was in the house, and might belong to the master of it, and which was big enough to come to him at his call. Some have thought that this was Ignatius the martyr, but without any foundation. His own words, in his epistle to the church at Smyrna (y), can give no countenance to it; where he says, "for I also know, that after his resurrection he was in the flesh, and I believe that he is." The Latin version indeed renders it thus; "for I also saw him in the flesh after the resurrection, and believe that he exists." But it does not follow from hence that he must be this child, but rather the contrary; since it cannot be thought, that a child so young as this, in half a year after, had it seen Christ, when risen from the dead, could have took so much notice of him, as this version represents Ignatius to do; but it matters not who it was; Christ designed, by this emblem, to give them his sense of the question, and convey some proper instruction to the minds of his disciples:
and set him in the midst of them; that everyone might see him; and upon the very sight of him, had he said no more to them, they might easily have perceived what was his opinion; that he that was but a child, the most humble, and least in his own eyes, would be the greatest: but besides setting the child in such a situation, he pointed to him, saying what follows.
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(y) p. 3. Ed. Voss.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 5, 7, 8, 10, 11, 12, 14, 15, 18, 20, 22, 23, 24, 25, 30, 34 Who is the greatest in the kingdom of heaven?…
Who is the greatest in the kingdom of heaven? - Which of us shall be thy prime minister? They still dreamed of a temporal kingdom.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–35 The disciples inquiring who should be greatest in Christ's
CHAPTER XVIII.
The disciples inquiring who should be greatest in Christ's
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kingdom, 1.
He takes occasion to recommend humility, simplicity, and
disinterestedness, 2-6.
Warns them against offences, 7.
Recommends mortification and self-denial. 8, 9.
Charges them to avoid giving offence. 10, 11.
Parable of him who had lost one sheep out of his flock
consisting of one hundred, 12-14.
How to deal with an offending brother, 15-18.
A gracious promise to social prayer, 19, 20.
How often an offending brother who expresses sorrow, and
promises amendment, is to be forgiven, 21, 22.
The parable of the king, who calls his servants to account, and
finds one who owed him ten thousand talents, who, being unable
to pay, and imploring mercy, is forgiven, 23-27.
Of the same person, who treated his fellow-servant unmercifully,
who owed him but a small sum, 28-30.
Of the punishment inflicted on this unmerciful servant, 31-35.
NOTES ON CHAP. XVIII.
Verse 1. At the same time] Or hour; but ωρα is frequently used to signify some particular time: however, instead of ωρα, three MSS., all the Itala but four, and Origen, read ημερα, day. Origen says both readings were extant in MSS. in his time.
Who is the greatest] Could these disciples have viewed the kingdom of Christ in any other light than that of a temporal one? Hence they wished to know whom he would make his prime minister - whom his general - whom his chief chancellor - whom supreme judge, c., c. Is it he who first became thy disciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the oldest, merely as to years? Could this inquiry have proceeded from any but the nine disciples who had not witnessed our Lord's transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his kingdom was not of this world! See Mr 10:35, &c. Joh 18:10, c. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being present at the transfiguration, it is no wonder if a measure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter's supremacy nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned Mt 16:18-19, or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 5, 7, 10, 12, 15, 18, 21, 23, 24, 28, 31 Mat 18:1. At the same time — When Jesus…
Mat 18:1. At the same time — When Jesus had just foretold his own sufferings, death, and resurrection; came the disciples, saying, Who is greatest in the kingdom of heaven? — Which of us shall be thy prime minister in the kingdom which thou art about to set up? which they still thought would be a temporal kingdom. That this was their meaning, appears evident from the parallel passages, Mar 9:33-37; Luk 9:46-48, (where see the notes.) So that just after the Lord Jesus had predicted that he should be rejected of the Jewish nation, condemned, and crucified, the apostles were entertaining worldly and ambitious views, striving for wealth, honour, and power, and contending with one another which should be greatest! Such is human nature, blind, unfeeling, selfish, ambitious, covetous, contentious about the little, low, perishable things of this present short-enduring world! It is true, our Lord’s late prediction concerning his sufferings (Mat 17:23) had made the disciples at first exceeding sorry; but their sorrow was of short duration: it soon went off, or their ignorance quickly got the better of it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 7, 8, 10, 11, 12, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 31, 34, 35 See also Mar 9:33-41; Luk 9:46-50.
See also Mar 9:33-41; Luk 9:46-50.
Who is the greatest in the kingdom, of heaven? - By the kingdom of heaven they meant the kingdom which they supposed he was about to set up - his kingdom as the Messiah. They asked the question because they supposed, in accordance with the common expectation of the Jews, that he was about to set up a temporal kingdom of great splendor, and they wished to know who should have the principal offices, and posts of honor and profit. This was among them a frequent subject of inquiry and controversy. Mark Mar 9:34 informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what they had been disputing about. Luke Luk 9:47 says that Jesus perceived the thought of their heart an act implying omniscience, for none can search the heart but God, Jer 17:10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it, Mat 18:1. They were at first silent through shame (Mark), but, perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the master to him for his opinion.
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Mat 18:2, Mat 18:3
Except ye be converted - The word “converted” means changed or turned.
The verb means to change or turn from one habit of life or set of opinions to another, Jam 5:19; Luk 22:32. See also Mat 7:6; Mat 16:23; Luk 7:9, etc., where the same word is used in the original. It sometimes refers to that great change called the new birth or regeneration Psa 51:13; Isa 60:5; Act 3:19, but not always. It is a general word, meaning any change. The word “regeneration” denotes a particular change the beginning to live a spiritual life. The phrase, “Except ye be converted,” does not imply, of necessity, that they were not Christians before, or had not been born again. It means that their opinions and feelings about the kingdom of the Messiah must be changed. They had supposed that he was to be a temporal prince. They expected he would reign as other kings did. They supposed he would have his great officers of state, as other monarchs had, and they were ambitiously inquiring who should hold the highest offices. Jesus told them that they were wrong in their views and expectations. No such things would take place. From these notions they must be turned, changed or converted, or they could have no part in his kingdom. These ideas did not fit at all the nature of his kingdom.
And become as little children - Children are, to a great extent, destitute of ambition, pride, and haughtiness They are characteristically humble and teachable. By requiring his disciples to be like them, he did not intend to express any opinion about the native moral character of children, but simply that in these respects they must become like them. They must lay aside their ambitious views and their pride, and be willing to occupy their proper station - a very lowly one. Mark says Mar 9:35 that Jesus, before he placed the little child in the midst of them, told them that “if any man desire to be first, the same shall be last of all and servant of all.” That is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least and last of all. To esteem ourselves as God esteems us is humility, and it cannot be degrading to think of ourselves as we are; but pride, or an attempt to be thought of more importance than we are, is foolish, wicked, and degrading.
Mat 18:4
The greatest ... - That is, shall be the most eminent Christian shall have most of the true spirit of religion.
Mat 18:5
And whoso shall receive one such little child - That is, whoso shall receive and love one with a spirit like this child one who is humble, meek, and unambitious - that is, a real Christian.
In my name - As a follower of me, or because he is attached to me.
Whoso receives one possessed of my spirit, or who loves him because he has that spirit, loves me also. The word “receive” means to approve, love, or treat with kindness; to aid in the time of need. See Mat 25:35-40.
Mark Mar 9:38 and Luke Luk 9:49 add a conversation that took place on this occasion, which has been omitted by Matthew. John told him that they had seen one casting out devils in his name, and they forbade him, because he followed not with them. Jesus replied that he should not have been forbidden, for there was no one who could work a miracle in his name that could lightly speak evil of him. That is, though he did not attend them though he had not joined himself to their society, yet he could not really be opposed to him. Indeed, they should have remembered that the power to work a miracle must always come from the same source, that is, God; and that he who had the ability given him to work a miracle, and who did it in the name of Christ, must be a real friend to him. It is probable, from this, that the power of working miracles in the name of Christ was given to many who did not attend on his ministry.
Mat 18:6
Whoso shall offend - That is, cause to fall, or to sin; or who should place anything in their way to hinder their piety or happiness. See notes at Mat 5:29.
These little ones - That is, Christians manifesting the spirit of little children, 1Jo 2:1, 1Jo 2:12, 1Jo 2:18, 1Jo 2:28.
It were better for him that a millstone ... - Mills, anciently, were either turned by hand (see the notes at Mat 24:41), or by beasts, chiefly by mules. These last were of the larger kind, and the original words denote that it was this kind that was intended. This was one mode of capital punishment practiced by the Greeks, Syrians, Romans, and by some other nations. The meaning is, it would be better for him to have died before he had committed the sin. To injure, or to cause to sin, the feeblest Christian, will be regarded by Christ as a most serious offence, and will be punished accordingly.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 12, 14, 15, 17, 18, 19, 20, 21, 22, 24, 35 Who, thinkest thou? This altercation for superiority among the…
Who, thinkest thou? This altercation for superiority among the apostles, whilst they were upon their road to Judea, might have arisen from another cause besides the precedence given by Jesus Christ to Peter above, as St. John Chrysostom (hom. lix. in Mat.) affirms. A report prevailed among the disciples, that Christ would soon die; and they wished to know who would be the first, when he was gone. (Jansenius) --- Or expecting that by his future resurrection he would enter into full possession of his temporal kingdom, they wished to learn which of them should be the greater in this new and glorious state. Calmet supposes that Peter was not with them, but that he had gone before with his Master to Capharnaum. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
John Nelson Darby 1862 · Public Domain On v1 Matthew Chapter 18
Matthew Chapter 18
In chapter 18 the great principles proper to the new order of things are made known to the disciples. Let us search a little into these sweet and precious instructions of the Lord.
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They may be looked at in two ways. They reveal the ways of God with regard to that which was to take the place of the Lord upon earth, as a testimony to grace and truth. Besides this, they depict the character which is in itself the true testimony to be rendered.
This chapter supposes Christ rejected and absent, the glory of chapter 17 not yet come. It passes over chapter 17 to connect itself with chapter 16 (except so far as the last verses of chapter 17 give a practical testimony to His abdication of His true rights until God should vindicate them). The Lord speaks of the two subjects contained in chapter 16, the kingdom and the church.
That which would be proper for the kingdom was the meekness of a little child, which is unable to assert its own rights in the face of a world that passes it by-the spirit of dependence and humility. They must become as little children. In the absence of their rejected Lord this was the spirit that became His followers. He who received a little child in the name of Jesus received Himself. On the other hand, he who put a stumbling-block in the way of one of those little ones who believed in Jesus [53] should be visited with the most terrible judgment. Alas! the world do this; but woe unto the world on that account. As to the disciples, if that which they most valued became a snare to them, they must pluck it out and cut it off-must exercise the utmost carefulness in grace not to be a snare to a little one believing in Christ, and the most unrelenting severity as to themselves, in whatever might be a snare to them. Loss of what was most precious here was nothing, compared with their eternal condition in another world; for that was in question now, and sin could have no place in God’s house. Care for others, even the weakest, severity with self was the rule of the kingdom that no snare or evil might be. As to offence, full grace in forgiveness. They were not to despise these little ones; for if unable to force their own way in this world, they were the objects of the Father’s special favour, as those who, in earthly courts, had the peculiar privilege of seeing the king’s face. Not that there was no sin in them, but that the Father did not despise those that were far from Him. The Son of man was come to save the lost. [54] And it was not the Father’s will that one of these little ones should perish. He spoke, I doubt not, of little children like those whom He took in His arms; but He inculcates on His disciples the spirit of humility and dependence on the one hand, and on the other, the spirit of the Father, which they were to imitate in order to be truly the children of the kingdom; and not to walk in the spirit of man, who seeks to maintain his place and his own importance, but to humble themselves and submit to contumely; and at the same time (and this is true glory) to imitate the Father, who considers the lowly and admits them into His presence. The Son of man was come on behalf of the worthless. This is the spirit of grace spoken of at the end of chapter 5. It is the spirit of the kingdom.
But the assembly more especially was to occupy the place of Christ on earth. With respect to offences against oneself, this same spirit of meekness became His disciple; he was to gain his brother. If the latter would hearken, the thing was to be buried in the heart of the one whom he had offended; if not, two or three more were then to be taken with him by the offended person to reach his conscience, or serve as witnesses; but if these appointed means were unavailing, it must be made known to the assembly; and if this did not produce submission, he who had done the wrong should be to him as a stranger, as a heathen and a publican was to Israel. The public discipline of the assembly is not treated of here, but the spirit in which Christians were to walk. If the offender bowed when spoken to, even seventy times seven times a day, he was to be forgiven. But though church discipline be not spoken of, we see that the assembly took the place of Israel on earth. The without and within henceforth applied to it. Heaven would ratify that which the assembly bound on earth, and the Father would grant the prayer of two or three who should agree together in making their request; for Christ would be in the midst wherever two or three should be gathered together in or to His name. [55] Thus, for decisions, for prayers, they were as Christ on the earth, for Christ Himself was there with them. Solemn truth! immense favour, bestowed on two or three when really gathered together in His name; but which forms asubject of the deepest grief when this unity is pretended to, while the reality is not there. [56]
Another element of the character proper to the kingdom, which had been manifested in God and in Christ, is pardoning grace. In this also the children of the kingdom are to be imitators of God, and always to forgive. This refers only to wrongs done to oneself, and not to public discipline. We must pardon to the end, or rather, there must be no end; even as God has forgiven us all things. At the same time, I believe that the dispensations of God to the Jews are here described. They had not only broken the law, but they had slain the Son of God. Christ interceded for them, saying, “Father, forgive them, for they know not what they do.” In answer to this prayer, a provisional pardon was preached by the Holy Ghost, through the mouth of Peter. But this grace too was rejected. When it was a question of shewing grace to the Gentiles, who, no doubt, owed them the hundred pence, they would not hear of it, and they are given up to punishment, [57] until the Lord can say, “They have received double for all their sins.”
In a word, the spirit of the kingdom is not outward power, but lowliness; but in this condition there is nearness to the Father, and then it is easy to be meek and humble in this world. One who has tasted the favour of God will not seek greatness on earth; he is imbued with the spirit of grace, he cherishes the lowly, he pardons those who have wronged him, he is near God, and resembles Him in his ways. The same spirit of grace reigns, whether in the assembly or in its members. It alone represents Christ on the earth; and to it relate those regulations which are founded on the acceptance of a people as belonging unto God. Two or three really gathered together in the name of Jesus act with His authority, and enjoy His privileges with the Father, for Jesus Himself is there in their midst.
Footnotes for Matthew Chapter 18
53: The Lord here distinguishes a believing little one. In the other verses, He speaks of a little child, making its character, as such, a model of that of the Christian in this world.
54: As doctrine, the sinful condition of the child, and its need of the sacrifice of Christ, are dearly expressed here. He does not say, “Seek,” as to them. The employing the parable of the lost sheep is striking here.
55: It is important to call to mind here, that-while the Holy Ghost is personally fully recognised in Matthew, as in the birth of the Lord, and (chapter 10) as acting and speaking in the disciples in their service, as a divine Person, as it is ever from Him alone we can act rightly-the coming of the Holy Ghost, in the order of divine dispensation, forms no part of the teaching of this gospel, though recognised as a fact in chapter 10. The view of Christ in Matthew closes with His resurrection, and the Jewish body are sent out from Galilee as an accepted body to the world to evangelise the Gentiles, and He declares He will be with them to the end of the age. So here He is in the midst of two or three gathered to His name. The church here is not the body by the baptism of the Holy Ghost; it is not the house where the Holy Ghost dwells on earth; but where the two or three meet to His name, there Christ is. Now I do not doubt that all good from life on, and the word of life, comes from the Spirit, but this is another thing, and the assembly here is not the body, nor the house, through the coming down of the Holy Ghost. This was a subsequent teaching and revelation, and remains blessedly true; but it is Christ in the midst of those assembled to His name Even in chapter 16 it is He builds, but that is another thing. Of course it is spiritually He is present.
56: It is very striking to find here, that the only succession in the office of binding and loosing which Heaven sanctions is that of two or three assembled in Christ’s name.
57: This giving up, and the formal opening into the intermediate heavenly place connected with the Son of man in glory are in Act 7:1-60, where Stephen recites their history from Abraham, the first called as root of promise, to that day.
John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv1, 15, 21
SECOND SECTION
THE PRIESTLY ORDER IN THE CHURCH OF CHRIST
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Mat_18:1-35.
Contents:—This section furnishes a sketch of the Church in its priestly, or in its strictly ecclesiastical, relations. The basis of these is the hierarchy of the service of love (Mat_18:1-14). Rising on this foundation, the Church is to display, on the one hand, spiritual earnestness by its discipline (Mat_18:15-20), and, on the other, spiritual gentleness by its absolution (Mat_18:21-35). This delineation of the priestly character of the Church is continued in the next section, which treats of marriage in the Church, of children in the Church, and of property in the Church.
Historical Succession.—The scene is still in Galilee, and in all likelihood at Capernaum. Once more had the hopes of the disciples been raised, probably in connection with the late miracles of Jesus in Judea and Galilee, and from a misunderstanding of His calmness and of the declaration which He had made when providing the tribute-money. Friends now gather around the Lord, preparatory to going up to Jerusalem. The disciples discuss the question of the primacy in the kingdom of heaven. This dispute (to Mat_18:5) was no doubt occasioned, if not by the confession, yet by the general position, of Peter. According to Mar_9:38, John now gave occasion to the saying of Christ about offences ( Mat_18:6 sqq.). Lastly, the question of Peter again evoked the teaching of Christ concerning absolution, and the parable connected with it. On comparing the corresponding passages in Matthew, Mark, and Luke, we conclude that the sayings and events recorded in chap. 18 belong to the period of Christ’s stay at Capernaum. Of course, in holding this view, we imply at the same time that the Lord uttered on two different occasions the parable concerning the hundred sheep. These transactions were followed by the commencement of the journey to Jerusalem.
A. The Hierarchy of the service of Love. Mat_18:1-14
(The Gospel for St. Michael, Mat_18:1-11.—Parallels: Mar_9:33-50; Luk_15:4-7; Luk_17:1-2.)
1At the same time [At that time, ἐν ἐκελ́νῆ τῆ ώ̓ρᾳ]1 came the disciples unto Jesus, saying, Who [then, ά̓ρα] is the greatest2 in the kingdom of heaven? 2And Jesus called a little child unto him, and set him in the midst of them, 3And said, Verily I say unto you, Except ye be converted [Unless ye turn],3 and become as little children, ye shall not enter into the kingdom of heaven. 4Whosoever therefore shall humble himself4 as this little child, the same is greatest in the kingdom of heaven. 5And whoso shall receive one such child in my name receiveth me. 6But whoso shall offend [give offence to, σκυνδαλίση] one of these little ones which [that] believe in me, it were better for him 21[it profiteth him, yea for this]5 that a millstone were hanged about his neck, and that he were drowned [plunged] in the depth6 of the sea. 7Woe unto the world because of offences [ἀπὸ τῶν σκανδάλεν]! for it must needs be that offences come;7 but woe to 8that [the]8 man by whom the offence cometh! Wherefore if [But if, εἰ δέ] thy hand or thy foot offend thee, cut them [it]9 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. 9And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. 10Take heed that ye despise no one of these little ones; for I say unto you, That in heaven their angels [their angels in heaven]10 do always behold the face of my Father which [who] is in heaven. 11For the Son of man is come to save that which was lost.11 How [What] think ye? if a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh [doth he not leave the ninety-nine upon the mountains, and go and seek]12 that which is gone astray? 13And if so be [if it be, ἐὰν γένηται] that he find it, verily I say unto you, he rejoiceth more of that sheep [more over it, ἐπ̓ αὐτῷ μᾶλλον], than of [over] the ninety and nine which [that] went not astray. 14Even so it is not the will of your Father which [who] is in heaven, that one of these little ones should perish [that … perish, ί̓να … ἀπόληται].
EXEGETICAL AND CRITICAL
Mat_18:1. At that hour.—Referring to the hour in which the transaction about the tribute-money took place. The Messianic hopes of the disciples had been greatly raised, both by that miracle, and by the explanation of Jesus as to His relation to the theocracy.
Who then is the greatest? τίςά̓ρα.—The inference implied in ά̓ρα seems to allude to Peter, who had apparently again been honored by an extraordinary distinction.—The greater (major), in relation to all others, is the first. The Major Domus, or the Primus. Who is? in the present tense. From the statement of the Lord, that, as Son of the King, He was free from the legal obligations of the theocracy, they inferred that the kingdom of the Messiah was already founded. Besides, the question was evidently also intended for the purpose of eliciting a distinct statement on that subject.
Mat_18:2. A little child.—A little boy. According to [a late and unreliable] tradition, the martyr Ignatius; according to Paulus, an orphan; according to Bolten, one of the young ministering disciples. Each of these views appears to us strained. The main point was, that He set before them a little child.
Mat_18:3. Except ye be converted,13 etc.—The use of the aorist tenses deserves special notice. Jesus presupposes that all this had already taken place in His disciples—that they were converted, had become like children, and entered into the kingdom of heaven. Hence He refers only to the necessity of self-examination and probation, not to that of a new conversion. We note the antithesis in the expressions, “the greatest in the kingdom of heaven,” and “entering into the kingdom of heaven.” The meaning is: The first question which you should put, is about your having entered into the kingdom of heaven. If they had entered it, they had become like the child before them; in which case their question could only have been caused by temporary surprise. Hence, if any one should display hierarchical tendencies, or give vent to such feelings, the question would naturally arise, whether he was really converted at all. More than that, the statement implies that in a certain sense all hierarchism is opposed to, and incompatible with, the kingdom of heaven. In Joh_3:3; Joh_3:5, this condition of entering the kingdom of heaven is put in the present tense, and more strongly expressed, as being born again. Conversion, being a complete turning in moral respects, implies a new birth so far as its divine cause and the totality of the change are concerned; while, so far as its moral aspects and its claims to acknowledgment are concerned, it may be described as becoming children.
Mat_18:4. Whosoever therefore shall humble himself as this little child.—Whoso will appear humble and small, like this child; not, humble himself like this child. Valla: iste parvulus non se humiliat, sed humilis est. The use of the future tense shows that something of this kind was now again to take place in the disciples as the condition of their future greatness. The expressions of the Saviour prove that the point of the comparison lay in the modesty of the child, in its want of pretension, which enabled it to enjoy whatever came before it, without seeking or claiming more as its due. The real greatness of the child consists in its perfect contentment with its littleness and dependence. By our outward demands and our claims upon the future, we only lose the present, and with it, both life and reality; while the want of pretension and care in the child secures to it, with each passing moment, the enjoyment of life. And this constitutes also the condition of its future greatness. If the child aimed at anything beyond the limits of its capacity, such a claim would of itself ensure disappointment. This absence of pretension in the disciple of Christ constitutes true humility, to which, even after our conversion, we must ever and again revert. Only by thus reverting to our littleness before God and the brethren, can we hope to realize the life of the kingdom of God, or to enter upon the path of development and future greatness. The use of the simple future (ταπεινώσει) seems to indicate that this conversion would take place at a later period in the history of the disciples, and especially in that of Peter. In this connection, the reader will also recall the last hours of Jesus.—The greatest.—According to the measure of humility, and each one according to his own idiosyncrasy.
Mat_18:5. And whoso shall receive [even or only] one such little child.—The consequence and evidence of humility is, to receive one such little child. The question has been raised, Whether we are to understand the terms in a literal or in a spiritual sense, in other words, of a child in years, or of a child in spirit, as just described. The former view is adopted by Bengel, Paulus, Neander, and de Wette; the latter, by Erasmus, Beza, Calvin, Grotius, and Meyer. But it could scarcely be regarded as a special evidence of humility, to receive in the name of Jesus a Christian of such marked humility. Besides, the context and Matthew 25 are in favor of the former view. It is the most honorable office in the kingdom of heaven to receive the King Himself; hence our Lord says: This distinguished office commences even when you receive a child in My name (comp. Joh_21:15, and the end of Gerson’s life14). But this does not imply that the Saviour here referred to a natural, in opposition to a spiritual, child. Even a poor negro, who is desirous of being admitted into the school of Christ, may be such a child. In general, the expression applies to those who are apparently small, as contrasted with those who are apparently great, in the kingdom of heaven; hence, to catechumens and Sunday-school scholars, or to those who receive instruction, in opposition to those who impart it—to the Church under guidance, in opposition to that part of it which guides. The real glory of office, and the real primacy of the Apostles, was to appear in their spiritual service and in their condescension to those who were small, in the care of the Lamb of Christ in the school and the catechetical class. And this promise applied in all its fulness to such service of love, even in a single case.—Shall receive, i.e., into spiritual fellowship.
In My name.—Properly, on the ground of My name; the fellowship of faith combining and uniting the teacher and the taught in the name of Christ. Hence, neither referring exclusively to the faith of him who was to receive (de Wette), nor to that of those who were to be received.
Mat_18:6. But whoso shall give offence.—Whoso shall give him occasion for relapsing into unbelief, as was done by hierarchical arrogance. This was the offence with which the Church was at that moment threatened. There the hearts of the fathers were turned from their children, giving occasion for the hearts of the children turning from the fathers (see Mal_4:6, the concluding utterance of the Old Testament, and Luk_1:17). These later generations were led into unbelief by the hierarchical pretensions of the fathers, with their traditions.
One of these little ones (a single one).—Those of whom this child was a type. As formerly, the little ones being the beginners in the faith, or occupying a lower place in the Church; hence those who were naturally or spiritually little. But evidently those who had become little, in the sense of being thoroughly humbled, are not so easily shaken in their faith by hierarchical pretensions.
It were better for him, or literally: it profiteth him for this (σuμφέρει αν̓τῶ ἰνα) that a millstone were hanged, etc.—Meyer deems it imperative to take the λ̓να, in the expression σνμφέρει ἰνα, in the proper sense. He explains, though not very clearly, that the text implies that his conduct would subserve that special purpose. Following the trace here indicated, we infer that the offence given arose from a desire after spiritual domination. This motive, then, of his offence (domination over the conscience) is ironically characterized in the text as profiting him (badly), for the purpose of having a millstone hanged, etc. We may illustrate this by quoting an analogous saying of Luther, addressed to the Elector John: “A forced Christian is a very pleasant and agreeable guest in the kingdom of heaven, in whom God takes special delight, and whom He will certainly set highest up among the angels—in the deepest bottom of hell.” Of course, the statement applies much more fully to hierarchical pretensions. His arrogance and his domination profiteth him—yes, for this purpose, that a millstone shall be hanged, etc.—We are now prepared to understand the symbolical expressions, millstone and sea. From other passages we learn that hierarchism is destined to perish in the angry waves of the sea of nations, or in the midst of revolutions (Mat_7:6; Rev_13:1, etc.). The expression millstone is, in the first instance, intended to designate a very large stone (Rev_18:21), more especially the large upper millstone which was driven round by asses.15 However, the term is not merely intended to refer to the weight of the stone, but also to the object which it serves in the mill. The latter is a figure of life, in its means of support (Mat_24:41; Rev_18:22), while the millstone refers to the motive power. But the possessions of the temple were the load by which a corrupt hierarchy was ultimately drawn into the depths of the sea of perdition (Jam_5:1). To the Jews generally, the temple became in the end a millstone hung round their neck, which drew them into the depth of the sea of nations. But this was not the end of offences. The καταποντισμός “was a mode of punishment common among the Greeks, Romans, Syrians, and Phœnicians, but not among the Jews. Hence it may be regarded as a dramatic and strong expression of the idea: he shall be deprived of life.” (Meyer.) But even this heathen form of punishment deserves notice. The Jewish hierarchy was to be swept away by heathens.
Mat_18:7. Woe unto the world because of offences.—The world as such does not give, but receive offences from false disciples; and that in what may be designated its border land, where it is represented by the little ones. The offence of these little ones would accumulate to such an amount as to bring a woe upon the whole world (comp. Mat_23:15; Rev_17:5).
For it must needs be.—Not referring to fate, or to a metaphysical, but to a historical ὰνάγκη, or the necessary connection between guilt and judgment; and in this sense not merely allowed by God, but “ultimately traceable to the divine counsel.” (Meyer.)
But woe to the man by whom the offence cometh.—The offence (τ ὸσκάνδαλον) is the guilt of an individual, giving rise to offences (τὰσκάνδαλα), which themselves are sent by way of judgment. And if woe descends on the world on account of these offences, how much more does it hold true of the man who is the cause or the occasion of them! Instances of individuals who gave such offences will readily occur to the reader; as, for example, Judas, Caiaphas, etc. (On the other aspect of historical necessity, comp. the word of Paul, 1Co_11:19.)
Mat_18:8. Wherefore, if thy hand or thy foot offend thee.—Comp. Mat_5:29. De Wette and others regard this as a mere repetition not suitable in this connection, as referring to seduction by our own senses and not by the instrumentality of others. But it should be noted, that in the former passage the expression is used in connection with marriage offences; and here, in regard to ecclesiastical offences,—the link of connection being the mystical idea of marriage. Hence it means, If thine hand, or thy foot, or thine eye, threaten to sever the union between thy heart and Christ The ministers of Christ are themselves offended by their hand, their foot, or their eye, before they become an offence to others. The text aptly adds, the foot, to the other emblems mentioned in Mat_5:29, which in this connection have a different meaning from the earlier passage. The hand here designates special aptitude and inclination for ecclesiastical government; the foot, for ecclesiastical exertion and missionary undertakings; the eye, for ecclesiastical perception and knowledge. All these gifts should remain in subjection to the Spirit of Christ, and serve for the advancement and edification of the little ones, instead of inducing pride or contempt of inferiors.
It will loch fairer, καλόν σοί ἐστιν (it is better for thee).—The Hebrews combined the two ideas of goodness and, beauty under the term good, while the Greeks comprehended them under that of fair. Both views may equally be expressed in Christian language. In the present instance, the idea of beauty is brought prominently forward, with special reference to the maiming caused by moral necessity. Philologically we note, that the positive degree καλόν is here combined with the comparative ή̓, on account of the attractive combination of the two constructions. (Comp. Meyer.)
Halt.—The loss of one foot causes the other to halt. The expression “maimed,” refers more particularly to the arms.
Mat_18:10. Take heed.—Our Lord again addresses Himself to the disciples, who were not to give offence. He mentions the cause of such offence as consisting in contempt, more especially of these little ones. Accordingly, He now points out the high value which God sets upon them.
Their angels in heaven do always behold.—De Wette: “In the Old Testament we only read of guardian angels of empires (Dan_10:13; Dan_10:20). But at a later period the Jews believed also in the existence of guardian angels for individuals (Targ. Jonathan; Gen_33:10; Gen_35:10; Gen_48:16. Eisenmenger, Neuentdecktes Judenthum, i. 389). Similarly also the New Testament (Act_12:7?) The expression, that the guardian angels of these children always behold the face of God, or are near unto Him (as the servants of a king, 2Ki_25:19), implies, that God specially cares for them. But as Jesus cannot ascribe any partiality to God, even for innocent children, the whole statement must be regarded as a figurative expression, indicating the high value attaching to these children, and the importance of their spiritual welfare.” Meyer, in opposition to de Wette, justly remarks: “The belief in guardian angels is here clearly admitted by Christ. Critics should simply acknowledge the fact, without adopting the idea that it applies to patron saints enjoying peculiar bliss in heaven.” Grotius takes the Roman Catholic view of this passage, which of course most Protestant divines controvert. Grotius appeals to Origen (Homil. viii. in Genesin), to Tertullian (de Baptismo), and to Clement, who speaks of the protecting demon in which the Platonists believed. Still, Clement does not maintain in so many words that every one had his patron angel. Origen, and after him Gregory of Nyssa, held that every person was accompanied both by a good and by an evil angel. The view of Grotius is somewhat different. He believes in the general guardianship of angels, rather than in the attendance of individual messengers of mercy. Olshausen applies the passage to the pre-existent ideal of men. But it deserves notice, that while Jesus evidently admits the doctrine concerning guardian angels, which had been fully developed during the period of the Apocrypha, He lays special emphasis not so much on that subject, as on the fact, that the angels of these little ones always behold the face of God. Not only are they highly placed, but they do not seem to be actively employed—as if God were through them always Himself looking upon these little ones. There is a most special Providence watching over the little ones, of which the angels are the medium, and in which the angelic life of these children is combined with the highest guardianship in heaven and on earth. The fundamental idea is, that the highest angels of God in heaven represent the smallest subjects of His kingdom on earth, Psa_115:8; Psa_115:6. The eye of God rests in special protection on the young seed in His kingdom (Matthew 19.). But as Christ is the Angel of His presence in a unique sense, while here we read of angels of the presence in the plural (the idea being formed after the analogy of the ministers of eastern kings, 2Ki_25:19, comp. with 1Ki_10:8), it follows, that Christ Himself, as the great Advocate and Intercessor, is Himself the central-point of this angelic guardianship.
Mat_18:11. That which is lost.—A strong general expression, designating those who are lost. Meyer: those who had incurred eternal damnation. But the succeeding parable shows that our Lord rather refers to those who had strayed and were in misery. The conduct of Christ forms a direct contrast to that of the men giving offence. He came to save that which was lost; while they, in their pride, repelled those who had lately given hope of escaping from their lost state. Hence also, as the Angel of the presence, and as Saviour of the lost, Christ Himself is surety to us that these little ones are represented in the presence of His Father by Himself and His associates.
[Stier: “Here is Jacob’s ladder planted before our eyes: beneath are the little ones [the children of age and of grace];—then their angels;—then the Son of Man in heaven, in whom alone man is exalted above the angels, who, as the great Angel of the Covenant, cometh from the presence and bosom of the Father to save those that were lost; and above Him again ( Mat_18:14) the Father Himself, and His good pleasure.”—P. S.]
Mat_18:12. What think ye?—In Mat_15:4, this parable is again introduced in a different context. But we readily trace an internal connection between these two occasions, both in reference to the circumstances in which they were uttered, and to the state of feeling prevailing at the time. The difference, that in the one case the ninety-nine sheep are represented as left in the mountains, and in the other in the wilderness, is unimportant. Of greater moment is the fact, that in the Gospel of Matthew the parable is addressed to the Pharisees, who themselves represent the ninety-nine sheep, while in the Gospel of Luke it is spoken to the New Testament shepherds, who, after the example of the Master, were to take special charge of the lost.
Mat_18:14. Even so it is not the will of your Father.—He has no fixed purpose that one of these little ones perish. We regard this as a decisive statement against the doctrine of actual predestination to condemnation. This negation implies, in the first instance, a denial of all those assumptions according to which hierarchical minds attempt judicially to fix the state of souls. For this they have no authority whatever in the gospel; on the contrary, their human traditions are in direct opposition to the will of God. The statement of Christ, also, evidently implies an affirmation, that God willeth that all should be saved (1Ti_2:4). He would secure for Himself the full number of His flock; and hence calleth sinners, and more particularly the lost. On this very ground, then, His great care is on behalf of that which is lost; His is saving grace. To such an extent is His administration directed by grace, that, in view of it, one lost sheep may exceed in importance ninety-nine who are not lost. These ninety-nine sheep either feed themselves (according to the passage in the text), or else deem themselves independent of special help (according to the passage in Luke). At all events, the case is quite different with the lost sheep, whether the idea of “lost” be taken in the objective, as in the text, or in the subjective sense, as in Luke. To all such the blessed decree of grace applies, and for such the Son and the Spirit are waiting.
DOCTRINAL AND ETHICAL
1. It scarcely requires any argument to show that this statement of the Lord concerning the little child affords no evidence against the doctrine of original sin. When Jesus called Peter blessed, He referred to his faith as Peter, not to his individuality as Simon. Similarly, when setting the child in the midst, it is its childlikeness, and not the mere fact of its youth, far less that of its innocence, which is intended as an emblem and model. Children are here a symbol of humility, just as natural birth is a symbol of regeneration. Hence we also infer that the Lord here alluded to the natural humility of the child, to its dependence, need of affection, and consequent want of pretension, as well as to its enjoyment of the passing moment.
2. Who is the greatest in the kingdom of heaven?—Who has the primacy? It might almost seem as if the disciples were relapsing into their old Jewish views of a carnal kingdom, with political offices, ranks, and dignities attaching to it. But this was not the case. They knew that their ἐκκλησίὰ was destined to form a contrast to the ancient theocracy, and to the kingdoms of this world. Still, they had as yet no adequate conception of a spiritual order of things, and accordingly transferred to the Church their political and hierarchical associations. If a Church was to be founded, a hierarchy must, in their opinion, be instituted along with it. This idea seems to have been further confirmed in their minds after the transaction about the tribute-money, in which they seem to have noted rather the distinction conferred on Peter, than the humiliation which he had experienced.
3. As the inquiry of the disciples bore so distinctly upon the establishment of a hierarchy, the symbolical action of the Master, in placing a child in the midst of them, formed the most complete refutation of their theory. Still, this transaction does not in the least invalidate the institution of the apostolical and ecclesiastical office ( Matthew 16). Hence the passage must be regarded as only more clearly defining the ecclesiastical office, as a ministry of love (a ministerial office for the sacerdotium of the whole congregation, according to the principles of the gospel),—a ministry of humility, in opposition to hierarchical claims; of condescension to little ones, in opposition to that of ascending grades; and of pastoral watchfulness, in opposition to hierarchical pride and domination, which is here characterized and condemned both as the grand offence of New Testament times, and as the greatest temptation and corruption of the Christian world. From this explanation of the Lord, we are enabled to gather the great outlines of New Testament Church order: 1. Its leading principles (in our section); again, 2. the rules of Christian discipline; 3. those of Christian and ecclesiastical absolution. The leading principles are as follows:
a. First principle: Except ye be converted.—Conversion is the primary condition, not only of being leaders in the kingdom of heaven, but even of being members of it. This conversion must be more particularly characterized by a childlike want of pretension,—i.e., by spiritual humility, which may be described as repentance in a permanent form. Hence the imperious hierarch excludes himself, both by his spirit and by his conduct, not only from office, but even from the kingdom of heaven itself. He ceases not merely to be a servant of Christ, but even a Christian. All such desires after primacy must be removed by conversion and regeneration. Luther: “Who has ever seen an animal living after its head was dead?”
b. Second principle: Whosoever therefore shall humble himself.—Rank or dignity in the kingdom of heaven is to be proportionate to humility and to the ministry of love. In other words, real condescension (not merely by such phrases as the papal servus servorum) is to be the measure of our real exaltation. The general basis underlying all is, that all are equal and one in Christ. The desires after primacy are to give place to an opposite desire after fraternal service of love.
c. Third principle: Whoso shall receive one such little child.—Christ would have us recognize and receive Himself in these little ones, or in beginners in the faith. Our evangelical ministry is to be characterized by respect and veneration for the life that is of God, or for Christ in His little ones. Thus the pastoral office is to combine the qualities of freedom on the one, and of love on the other, hand; while it is at the same time made the means of training the young and the weak in faith to the manhood and full stature in Christ.
Thus there are three degrees of evangelical primacy—humble faith, condescension to the little ones, and the training and elevating them—in opposition to the three stages of hierarchical primacy. The latter are—1. Progressive symbolical conversion to hierarchism; 2. hierarchical gradations; 3. contempt of the congregation of the little ones. Accordingly, the triple crown of the true minister of Christ consists in conversion and humility, fraternal service of love, and veneration for the priestly character of the congregation (Christ in the little ones).
4. But whoso shall offend.—We have now a delineation of the opposite conduct.
a. From the context we gather that the passage applies exclusively to offences arising from hierarchical pride, self-exaltation and contempt of these little ones. The Lord first refers to the sin, and then to the punishment.
b. Jesus announces that great danger and corruption would accrue to the world from these offences. Woe unto the world because of offences!
c. The Lord shows how His servants may come to give offence to others, having been first tempted and seduced themselves (being offended by their hand, their foot, or their eye). From the context we gather that in this connection the term hand refers to ecclesiastical despotism (Mat_23:13-14), foot to activity in proselytizing (Mat_23:15), and eye to pride of knowledge which would seek to exalt patristic, gnostic, theosophic, or mystical lore and fellowship above the Church, Rom_12:3. The Apostle John, who was the occasion of this saying, himself afforded a signal instance of the manner in which a right hand was to be cut off (see the author’s Leben Jesu, ii 2, p. 1021). Stier (Joh_3:26) seems to overlook the necessity of John’s special training for the high place which he was to occupy in the kingdom of God.
d. The source of these offences: contempt of the little ones. This is to give place to a proper acknowledgment of their character, of their mysterious proximity to God, of their calling and object in the kingdom of heaven, and of their glorious and blessed representatives and guardians, viz., the angels and Christ Himself.
5. Both the above antitheses are now explained and illustrated by the fundamental idea and characteristic feature of the kingdom of heaven, which is compassion. For the Son of Man is come to save that which was lost. Christ primarily came to seek that which was lost, and not merely the little ones. In this economy of sovereign pity, where the Saviour descends to the lowest depth of misery, there to display in ail its fulness His character as Redeemer, it is impossible that His subordinate servants should enter upon an opposite course. The watchfulness of the faithful shepherd in the mountains serves as an emblem of the faithfulness of our heavenly Shepherd. But the root and spring of their life must ultimately be traced to the gracious purpose of our Father in heaven, who willeth not that one of these little ones perish.
6. The fact, that in Matthew 18 the disciples are introduced as asking the Lord who was the greatest hi the kingdom of heaven, incontestably proves that He could not have meant His statement in Matthew 16 to imply that Peter was to enjoy any primacy in the Church.
7. We may here remark, that for educational purposes it is well, wisely to set before children the two great dangers—of excessive childishness, on the one hand, and, on the other, of an unchildlike spirit.
HOMILETICAL AND PRACTICAL
The Lord Himself must settle the question about primacy.—Primacy in the kingdom of heaven belongs to obscure children.—The solemn declaration of the Lord against any human primacy in His Church.—Let us take the little ones, and not the great of this world, as our model for the offices and dignities in the Church.—The little child a warning lesson set before the Apostles.—How the Lord has made children a perpetual and living condemnation of spiritual and ecclesiastical pretensions.—The child a twofold emblem: 1. A model to those who deem themselves great, how they are to become little, and thereby really great; 2. a symbol of those who are little in a spiritual sense, and who are not to be offended by spiritual domination.—Personal regeneration the condition of ecclesiastical greatness.—It is altogether vain to contend for a position in the kingdom of God, if there is any question as to our having entered into it.—“Except ye be converted;” or, aims after worldly greatness in the Church, are in reality aims after going beyond its pale.—A perversion of the office of minister into ruler, as raising the question of the genuineness of our first conversion.—In what respect may children serve as models to the ministers of Christ?—To Christians generally?—Self-abasement the only road to exaltation in the kingdom of heaven.—How the little ones grow, just because they are little.—How the want of pretension in children secures their enjoyment of life and their pre-eminence.—The threefold sermon of the Lord on the subject of the little ones: 1. Become as little children, in order to become Christians; 2. Receive these little children for Christ’s sake; 3. Offend not these little children, who enjoy the guardianship of the angels and of the Father who is in heaven.—Whoso shall receive one such little child.—Only he who can feed the lambs can feed the sheep; see Joh_20:15.—Honorable distinction of the office of teacher.—Sacredness of the catechetical office.—Solemn judgment resting on those who give offence to the little ones.—To what offences did the Lord specially refer in the text?—Offences are unavoidable, yet their authors are chargeable with them.—If we are to avoid giving offence to the members of Christ, let us beware of taking offence in our own members.—How a Christian may become an offence in the Church: 1. By the domination of his hand; 2. by the spurious proselytizing zeal of his foot; 3. by the fanatical and distorted perceptions of his eye.—How a Christian is to make sure of his fellowship with the Church, even at the cost of the most painful sacrifices, Rom_12:3; in the same manner also to secure his own salvation.—The abuse of God’s gifts for selfish purposes will ensure our ruin.—Christ condescending to seek that which was lost a model to His servants.—How the ways of the Lord, and of those who would assume the mastery in the Church, are opposed: 1. Christ descended, and then ascended; 2. they ascend, and then descend, as if a millstone were hanged round their necks, and they drawn into the depths of the sea.—The ministry of the gospel not priestly domination, but pastoral service.—The faithfulness of earthly shepherds a symbol of that of the Great Shepherd.—Why the Shepherd cherishes so much the lost sheep: 1. Because it is a lost life, and not a dead possession; 2. because He is a faithful Shepherd, full of compassion, not one who reckons closely.—One lost sheep may be of greater importance to the Good Shepherd than ninety and nine who have not gone astray; or, the infinite glory of the kingdom of grace.—“It is not the will of your Father,” etc. Lessons to be derived from this by the Church: 1. In respect of doctrine; 2. in respect of rule; 3. in respect of the mission of the Church.—The threefold will: to save that which was lost. The will, 1. in heaven above; 2. on Golgotha; 3. in the heart of the Church.
Starke:—Hedinger: What a shame that the disciples of Christ should be engrossed with pride and ambition, when their Head has become their servant, and for their sake humbled Himself even unto death!—Zeisius: It is the wicked way of man that each one seeks to become high, not lowly—to rule, not to serve.—It is not said, Become little children, but, Become as little children.—Langii opus bibl.: The innocence of children appears especially in their simplicity, humility, love, kindliness, and obedience, viewing these qualities alone, and irrespective of their faults.—Zeisius: He who is lowest in his own eyes, and in those of the world, is greatest before God.—Think not how you may become great, but rather how ye may be made small.—What a blessed work, and what glorious reward, to become the patron and friend of children, of orphans, and of the weak!—Canstein: To build orphanages is a great work.—What precious treasure have parents in their children, since for their sakes the holy angels and Christ Himself lodge with them! Bibl. Wurt.—Quesnel: If to offend one soul is to incur the wrath of God, how awful must be the judgment of those who offend a whole town or country!—Offences are the source of fearful evil to the world; but they are made to work together for good to them that love God.
Lisco:—The main point consists in that sense of weakness and dependence which is characteristic of children.
Gerlach:—On account of their weakness, children require the special protection of angels; but they are so precious in the sight of God, that He selects for that purpose His most exalted messengers.
Heubner:—The human heart is naturally inclined to self-exaltation, and both ambition and pride find their way even into the kingdom of Christ.—How Christ answered the inquiry, what constituted true and what spurious greatness.—Each one of us requires a thorough conversion of the heart.—A child like spirit, the basis of true religion.—A childlike spirit: humility, guilelessness, forgetfulness of self, teachableness, faith.—Goltz (from Spangenberg and Luther): The child the living symbol of the destiny of man.—The more willing thou art to become a child, the more fully wilt thou experience that God is thy Father.—The time will come when God will acknowledge quiet, humble, and retiring souls.—Those who seduce simple and unsuspecting minds incur the heaviest guilt.—The world the scene of offences.—Every other evil is as nothing compared with the number of seductions in the world.—Children and childlike persons the special favorites of Heaven.—To train children is to give joy to the angels.—Brentius, Prœfatio catechismi: In medio puerorum versari est esse in medio angelorum.—On the whole section:—The conversion to childlikeness of spirit which the Lord here requires: 1. Its character; 2. its importance.—How Christ, the Friend of children, recommends children to our care.—Christ is that faithful Shepherd who has left His thousands on the heavenly mountains (the angelic hosts, as Cyril of Jerusalem has it, Cat. 15) to comedown and seek the lost sheep of humanity.—Rieger (Five Sermon, Leipzig, 1766): The gracious care of our Father in heaven and of Christ even for a single soul.
Bachmann:—The high value attaching to children in the kingdom of God.
Footnotes:
[1] Mat_18:1.—Lachmann reads ἡμέρα (day) for ώ̓ρᾳ (hour), according to certain authorities of Origen. Less attested. [Origen leaves the matter undecided, saying simply: κατὰ μέν τινα τῶν ἀντιγράφων ἐν ἐκείνῃ ώ̓ρᾳ προοῆλθον οἱ μυθηταὶ τῳ ̓Ιησοῦ, κατὰ δὲ ά̓λλα ἐν ἐκείν ῃ τῇ ἡμέρα. Cod Sinait. with the great majority of witnesses read ώ̓ρᾳ, which has been retained by Tischendorf and Alford.—P. S.]
[2] Mat_18:1.—[Literally: greater (than others, or the rest), major; Lange: der Grössere. It is a superlative in effect, though not in form. The English idiom requires here the superlative, as μικρότερος in Mat_11:11 is correctly rendered in the Authorized Version: he that is least, etc. Comp. my notes on pp. 205 and 206.—P. S.]
[3] Mat_18:3.—[̓Εὰν μὴ στραφῆτε, equivalent as to sense to μετανοῆτε. The older English trsls., Tyndale, Coverdale, Cranmer, Rogers, the Genevan N. T. of 1557, the Bishops Bible, also Conant, the N. T. of the A. B. U. (1864) unanimously render: except ye turn; Luther: es sei denn, dass ihr umkehret (Luther, however, inserts euch, which is omitted in some modern editions); Lange: wenn ihr nicht umgekehrt seid. The Authorized Version: except ye be converted, is derived from the ed. of the Genevan Bible of 1560. Similarly the Rheims’ New Test. of Matt 1582: unless ye be converted. Campbell and Norton translate: unless ye be changed. Στρέφεσθαι, to turn oneself, is here evidently used as term a for conversion under the figure of turning back from a path previously pursued, or a return to our proper and normal relation to God, as His obedient and confiding children. It is thus equivalent to μετανοεῖν, to change the mind, which implies repentance and faith. Lange presses the aorist (unless ye shall have turned), as implying that the disciples were already converted and needed only to be confirmed, See his Exeg. Notes. But the Saviour refers here more particularly to a return of His disciples from the path of ambitious rivalry, which is Implied in the question of Mat_18:1, to a spirit of childlike simplicity and humility. Conversion may be repeated and should be repeated after every fall, but regeneration cannot be repeated any more than natural birth. Conversion is the act of man (under the influence of the Holy Spirit), regeneration is the act of God.—P. S.]
[4] Mat_18:4.—Lachmann and Tischendorf [and Alford] adopt the future ταπεινώσει [for the lect. rec. ταπεινώση], after Codd. B., D. Z., etc.
[5] Mat_18:6.—[This is a more literal translation of συμφέρει αὐτῶ͂, and corresponds with Dr. Lange’s Version: es nützt ihm—ja dazu. Comp. his Exeg. Note below. But for popular use I would prefer the Authorized Version: it were better for him, and Luther’s Version: dem ware es besser, which Ewald retained, while de Wette renders: ihm frommete es.—P. S.]
[6] Mat_18:6.—[Ενπελάγει, literally: the high, the open, the deep sea, as distinct from the shallows near the shore. Lange: auf der Höhe (in die Tiefe) des Meeres. The drowning is a necessary consequence of being plunged in the high sea with a mill-stone around the neck, but is not necessarily implied in καταποντζω, to cast or sink down in the sea (πόντο)—P. S.]
[7] Mat_18:7.—[Dr. Lange inserts here in the text in smaller type: geworden—historisches Gerichtsverhängniss, i.e., scandals have become (are not originally) necessary, as a judgment of history.—P. S.]
[8] Mat_18:7.—[Lachmann and Tregelles with some of the oldest authorities, to which must now be added also the Codex from Mt. Sinai, omit ἐκείνῳ after τψ͂ ἀνθπώπψ. Lange translates accordingly: wehe dem Menschen, but does not notice the difference of reading. Tischendorf and Alford, however, retain ἐκείῳ.—P. S.]
[9] Mat_18:8.—B., D., L., and many other Codd., read αὐτόν (it) for αὐτά, which looks like an emendation. [The former conforms in gender to the nearest noun, but as to sense refers to both.
[10] Mat_18:10.—[The order in the Greek: οἰ ά̓γγελοι αὐτῶν ἐνο ὐρανοῖς. The order of the E. V. misleads, as if in heaven belonged to the verb.—P. S.]
[11] Mat_18:11.—[̓Ηλθε γὰρ δ υἱὸς τοῦ ἀνθρώπου σῶσαι τὸ ἀπολωλός] is omitted by Lachmann and Tischendorf, on the authority of Codd. B., L., I., [Cod. Sinait. likewise omits it], and in some ancient versions. But it is found in Cod. G., al., and required by the connection. It was perhaps omitted, as de Wette suggests, to avoid the appearance of numbering the children with the lost. [It is generally supposed that Mat_18:11 is an insertion from Luk_19:10, but there is no good reason for such insertion, and it is made improbable by the omission of the verb ζητῆσαι of Luke before σῶσαι (to seek and save), which would have suited the ξητεῖ of Mat_18:12. See Alford, who retains the received text.—P. S.]
[12] Mat_18:12.—[This is the proper construction, connecting ἐπὶ τὰ ό̓ρη with ὰφείς. So the Vulgate (nonne relinquit nonagintanovem in montibus, et vadit, etc.), the Peschito, Luther, Bengel, de Wette, Ewald, Lange, Wiclif, Tyndale (doeth he not leave ninety nine in the mountains, and go and seek), Cranmer, Genevan, Rheims Verss., Campbell, Conant, etc. The error in the Authorized Version seems to be derived from the Bishops’ Bible, where I find it. ̓Επί with the accusative suits the verb ἀφεὶς and the idea of a flock of sheep scattered over a mountain. Lachmann reads ἀφήσει—καὶ πορευθείς, will he not leave—and going seek, etc. (instead of ὰφεὶς—ποοενθείς). Dr. Lange, following this reading, stops the question with ό̓ρη. Objectionable.—P. S.]
[13][In Germ.: Wenn ihr nicht umgekehrt seid, unless ye shall have turned. Comp. the Critical Note, No. 3, p. 322.—P. S.]
[14][Dr. Lange refers here to the celebrated John Charlier Gerson, who was chancellor of the university of Paris and the theological leader of the reformatory councils of Pisa (1409) and Constance (1415). After taking a prominent part in all the great questions of his age, he retired to a convent at Lyons, and found his chief delight in the instruction of little children. As he felt the approach of death, he called once more the children that they might pray with him; Lord of mercy, have mercy upon Thy poor servant! He appears greater in this humility, than when he swayed by his eloquence the council of bishops. He died A. D. 1429, 6[illegible] years old.—P. S.]
[15][Hence de Wette and Meyer translate μύλος ὀνικός literally: Eselsmühlstein, in distinction from the smaller hand-millstones, — P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11, 12, 14, 15, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 32, 34, 35 For the Son of man is come to save…
For the Son of man is come to save that which was lost--or "is lost." A golden saying, once and again repeated in different forms. Here the connection seems to be, "Since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, ye lose the saved." That this is the idea intended we may gather from Mat 18:14.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 10, 11, 14, 15, 18, 19, 20, 21, 22, 23, 25, 26, 28, 30, 31, 34, 35 THE EMBLEM OF HUMILITY, Mat_18:1-6.
THE EMBLEM OF HUMILITY, Mat_18:1-6.
1. At the same time — Literally at that season; namely, at Capernaum, shortly after the miracle of the coin in the fish’s mouth.
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Saying, Who is the greatest — In regard to the propounding of this question, there is an apparent discrepancy between the evangelists, which we may lay before our readers in full, as an illustrative specimen of the nature of such discrepancies, and the proper modes of dealing with them.
MATTHEW.
Came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child.
Mar_9:33.
And being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, etc. And he took a child.
Luk_9:46-47.
Then there arose a reasoning among them, which of them should be greatest. And Jesus perceiving the thought of their heart took a child.
At first glance we should imagine an irreconcilable difference, and error of detail. But a closer inspection will show that each evangelist gives different stages of the same transaction. Luke tells of the first rising of the dispute, which probably took place on the way, from fishing in the lake, to Capernaum; and then he omits the rest until Jesus placed the child before them.
Mark commences after they had come into the house, when Jesus questioned them, and they were silent; he omits what followed until the Lord called all together and placed the child before them.
Matthew tells us what occurred after our Lord questioned them, and they were silent for shame. The disciples on reflecting that our Lord evidently knew their debate, ingenuously come and lay the question before him. Our Lord then procures the child, and furnishes an answer in full, in regard to the discussion for the pre-eminence. Mat_18:1.
From this example the unpracticed reader may easily see how the evangelists supplement each other; and how what at first seems to be irreconcilable difficulty becomes, on farther examination, perfectly consistent proof that fact is the basis of all.
The greatest in the kingdom of heaven — The giving of the keys to Peter had not produced the idea in the apostle’s mind that he was thereby nominated head of their body, or prime minister, vizier, or general in the divine kingdom. Among the disciples it was still an unsettled question which should be primate; it might be one of our Lord’s blood relations; it might be the beloved John, or the senior Peter. Our Lord’s discourse decides that it will be neither.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 10, 11, 12, 13, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 32, 33, 34, 35 Ch. Mat_18:1-4. A Lesson in Humility. The Kingdom of…
Ch. Mat_18:1-4. A Lesson in Humility. The Kingdom of Heaven and Little Children
Mar_9:33-37; Luk_9:46-48.
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1. At the same time] “in that hour.” The preceding incident and our Lord’s words had again excited hopes of a glorious kingdom on earth.
greatest] Literally, greater (than others).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 (1) Who is the greatest in the kingdom of…
XVIII.
(1) Who is the greatest in the kingdom of heaven?—St. Mark records more fully that they had disputed about this in the way, that our Lord, knowing their thoughts (Luk_9:47), asked them what had been the, subject of their debate, and that they were then silent. We may well believe that the promise made to Peter, and the special choice of the Three for closer converse, as in the recent Transfiguration, had given occasion for the rival claims which thus asserted themselves. Those who were less distinguished looked on this preference, it may be, with jealousy, while, within the narrower circle, the ambition of the two sons of Zebedee to sit on their Lord’s right hand and on His left in His kingdom (Mat_20:23), was ill-disposed to concede the primacy of Peter.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 Vers. 1-35. Discourse concerning the greatest in the kingdom…
Vers. 1-35. Discourse concerning the greatest in the kingdom of heaven, and the mutual duties of Christians. (Mar_9:33-50 Luk_9:46-50)
Vers. 1-4. The greatest in the kingdom of heaven.
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At the same time; literally, in that hour. The narrator connects the following important discourse with the circumstances just previously related. Peter had completed the business of the didrachma, and had rejoined the body of disciples. These, according to St. Mark, had disputed about precedency on the way to Capernaum. Fired with the notion that their Master would ere long publicly assert his Messianic claims, which, in their view, implied temporal sovereignty and secular power, they looked forward to becoming dignitaries in this new kingdom. Three of them had been honoured with special marks of favour; one of them had been preeminently distinguished: how would it be when the coming empire was established? This had been the subject of conversation, and had given rise to some contention among them. Christ had marked the dispute, but had said nothing at the time. Now he gives them a lesson in humility, and teaches the spiritual nature of his kingdom, in which earthly pride and ambition find no place. From St. Mark we learn that Jesus himself took the initiative in the discourse, asking the disciples concerning their disputation on the road; and, when they were ashamed to answer, he added, "If any man desire to be first, the same shall be last of all, and servant of all." Our Gospel here takes up the story. The paradox seemed incomprehensible; so they put the question, Who is the greatest in the kingdom of heaven? The Greek is, Tiv ara maizwn esti ; who then is greater? Vulgate, Quis, putas, major est? The illative particle "then" refers to what is recorded in St. Mark, (Mar_9:34) or to some such difficulty in the querists" mind. They make the inquiry in the present tense, as though Christ had already selected the one who was to preside; and by the kingdom of heaven they mean the Messianic kingdom on earth, concerning which their notions did not yet rise above those of their contemporaries. (comp. Act_1:6) The comparative in the original, "greater," is virtually equivalent to the superlative, as it is translated in the Authorized Version. Such a question as the above could not have been asked had the apostles at this time recognized any absolute pre-eminence in Peter or acknowledged his supremacy.
Vers. 1-14. The little ones.
I THEIR EXAMPLE.
1. The question of the apostles. They had not yet learned the great lesson of humility. Perhaps the favour shown to Peter, James, and John had excited jealousies among them. On their way to Capernaum they had disputed who should be the greatest. After all the Lord"s teaching they did not yet understand the spiritual nature of his kingdom. There are rivalries and animosities in earthly states; there should be none in that kingdom where the lowliest are the highest. But this is a hard lesson to learn, and the apostles were long in learning it. At Capernaum they asked Christ, "Who is the greatest in the kingdom of heaven?" Who should be greater (the words literally mean) than others? Who should stand above others in the hierarchy of the Church that should be built upon the Rock? Who should be nearer than others to the King in the kingdom which Christ had come to establish?
2. The little child. The Lord"s estimate of greatness differed wholly from that current among men. He had said once before that of all that had been born of women there had never risen a greater than John the Baptist. He put the holy martyr above all the monarchs, warriors, and statesmen of ancient times. But he had then said, "He that is the least in the kingdom of heaven is greater than he." And now, in answer to the question who should be greater than others in that kingdom, he called a little child unto him. The little one came willingly, drawn by the gentle words, the loving looks, of the Master. The Lord set him in the midst, in the place of honour; he took him in his arms, St. Mark tells us. The Lord always loved the little children; he bade them come to him; he watched their innocent play with kindly interest, and drew spiritual lessons from it. (Mat_11:16, Mat_11:17) Now the little one lay, restful and happy, in the Lord"s embrace, Thither we would lead our children to the Lord, to share his love and tenderness. And, ah! if he should call them away from our sight, we must learn to trust them in faith, though it cannot be without tears, to those everlasting arms. "He shall gather the lambs with his arm, and carry them in his bosom." Happy child! we know not whether he grew up, as a late and doubtful tradition says, to be the famous Bishop Ignatius. That holy martyr bore God in his heart, as the name Theophorus imports; doubtless he was borne up in his sufferings by the gracious help of God. We know not whether in his infancy he was borne in the arms of Christ. That child was greatly blessed. He would never forget, one thinks, the encircling arms of Christ. But doth not the Scripture say to us, "The eternal God is thy Refuge, and underneath are the everlasting arms"? and, alas! how often we forget the gracious presence of God in our unbelief and selfish fears! Now, the Lord called the attention of the apostles to the little one.
3. The Lord"s answer: the lowliest are the greatest.
(1) The necessity of conversion. The deep and awful question which we ought to put, each one to his own soul, is not Who is the greatest in the kingdom of heaven? but Are we ourselves true loyal members of that kingdom? We cannot be in the kingdom at all except in the sense in which the withered fruitless branches still for a short time hang on to the vine; we cannot be in the kingdom in any holy and blessed sense unless we are converted; we cannot enter into the kingdom of glory at the last unless we are converted. The word "conversion" occurs only once in the New Testament; the verb, in its various forms, nine times; but four of those passages are quotations of Isa_6:10. Sometimes the passive form of the verb is used, sometimes the active. And it is to be noted that in the four quotations of Isa_6:10, the active epistreqwsin is used three times, the passive strafwsin once. God sometimes commands his people, "Turn ye even to me with all your hearts;" and sometimes we pray to God, "Turn thou us unto thee, O Lord, and we shall be turned." There are two aspects of the great change the human and the Divine. Both are real and true; neither excludes the other. What we need is the actual knowledge of that blessed change from our own inward experience; if we have that, we need not distress ourselves about the deep things of God, the relations between the human and the Divine, between the sovereignty of God and the free will of man. We must turn with all our hearts unto the Lord, praying earnestly and humbly, "Turn thou us, O Lord." The apostles must turn, the Lord said, from their earthly ambition, from their rivalries and jealousies. We must turn, each one, from his besetting sin, or we cannot enter into the kingdom of heaven. We must all turn away from the world to God, away from self to Christ. We must look, not to the things which are seen, but to the things which are not seen; the line of vision, so to speak, must be changed; the eye of the soul must be directed, not to the earth, but to heaven. The circumstances of this great change vary in different individuals; in some it is sudden, in others slow and gradual. Some, like St. Paul, can point to a great startling crisis in their spiritual life; some few, like Samuel, have lived from childhood in the felt presence of God, growing continually in grace, not without many sins, not without continual repentance, but without any strong boundary line marking the decisive change from evil to good. But in some form or other, in some way or other, that change must take place in every true Christian life. We may not be able to describe it exactly, to fix its exact moment, its circumstances. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth." But the change must be felt in its results ("thou hearest the sound thereof"), if we cannot define its action. We must be conscious that our heart is turned towards God, that our thoughts, desires, motives, hopes, point towards heavenly things. If we have that happy consciousness, we may humbly hope that he which hath begun a good work in us will perform it until the day of Jesus Christ. If we have it not, let us not rest until by God"s grace we gain it; for, except we be converted, we cannot enter into the kingdom of heaven; and oh! what must be the misery of those who lose that great reward!
(2) The necessity of childlike humility. There is no true conversion without humility; a man whose thoughts are filled with self cannot turn to Christ. Pride concentrates the regards of the soul on self; and while the soul is occupied with self it cannot see the surpassing beauty of the Lord, it cannot turn to him. Those who would follow Christ must become as little children; they must be like the little ones in their simplicity, their trustfulness, their humility. The little child is simple; it shows its true nature; it has no hypocrisy, no desire to seem other than it is; it is humble and modest; it does not aim at display and show; it is full of affectionate trustfulness in those whom it loves. And, the Lord Jesus says, they shall be greater than others, they shall have the higher places in the kingdom of heaven, who humble themselves as that little child who then lay in his arms was humble; that is, with an unaffected humility, with a simple and genuine lowliness. Then the Christian must not set his heart upon gaining the high places of life; if God puts him there he must do his duty simply and humbly; if others are set above him he must be willing to take the lowest place, content and happy, remembering the blessed Master"s words.
II THE DIGNITY OF CHRIST"S LITTLE ONES.
1. The blessing of receiving them. Christ loved the little children; he proposes their character to his followers as a model for imitation. His words shed a new dignity, a new glory, on innocent childhood. He was thinking probably not only of children in years, but also of the childlike in heart and mind. He deigns to regard such as, in some sense, representatives of himself. Those who care for little children because Christ cared for them, in his name and for his sake, care for Christ. These words give a very holy meaning to single-hearted work in Sunday schools; they shed a blessing upon orphanages, upon all Christian work done for children"s sake, all Christian love and thought for little children. And they pronounce a blessing upon all those who in Christ"s name receive into their affections or into their homes true Christian men who have learned of Christ the childlike simplicity and lowliness which he exalts so highly. These who receive such receive Christ, as Abraham received angels unawares. Let us love and cherish Christian-minded friends; they bring a precious blessing to our houses, for they bring the gracious presence of Christ.
2. The guilt of causing them to stumble. A heathen poet tells us that the greatest reverence is due to childhood; he bids us exclude carefully from the sight of children everything that is coarse and evil. The Lord enforces the same duty under more awful sanctions. The simplicity, the receptivity, of little children expose them to evil influences. In Christian homes they are taught to believe in Christ. Among their companions, in their schools, they are sometimes exposed to manifold temptations. But woe to those who purposely set stumbling blocks in their way! Woe to those, schoolfellows or others, who try to entrap the innocent and simple hearted into profanity and neglect of their souls! Such are acting the part of the devil; they are doing his work; they are the enemies of Christ, the murderers of souls for which Christ died. Better that they had died before they came to this pitch of guilt. For souls are very precious in the sight of Christ; he shed his precious blood for them. How must he regard those who entice them to ruin and death?
3. There must be offences. Human nature being what it is, the power of the devil being what it is, there must be always in the world men who set an evil example, who are as stumbling blocks, as snares. It is a necessity, part of the great mystery of the existence of evil. This necessity is not absolute; it follows from the existence of sin; and sin is voluntary, or it would not be sin. Sin is voluntary in individuals; but while the world remains as it is, there must, as a fact, be sin in the world, as there must be heresies; (1Co_11:19) and where there is sin there must be offences. But woe to that man by whom the offence cometh! The guilt of sin is increased by its contagious character. The sinner sins against his own soul; he sins also against the souls of others; for his sin becomes a centre of evil influence, spreading its foul attractions among hearts rendered only too susceptible by the inherited corruption of human nature. None can tell the mass of moral disease which may spring from one source of infection. Then woe to that man by whom the offence cometh! He knows not what fearful mischief may follow from his wicked or thoughtless act. He may repent, thank God; but his repentance must be deep, his sorrow great; he may be saved, yet so as by fire. "The blood of Jesus Christ cleanseth from all sin.
4. They must be avoided at all costs. Those who ensnare others, who cause them to stumble, have first been ensnared, have stumbled themselves. The first occasion of stumbling must be avoided. The danger is great, the consequences are fearful; better any sacrifice, any self-denial. Self-denial leads to heaven, self-indulgence to hell. We must cut off the causes, the occasions of sin, though they be as closely bound up with our life as the hand, or foot, or eye. The Lord repeats the lesson which he had already given in the sermon on the mount. (Mat_5:29, Mat_5:30) There are some cautions which must be given again and again enforced with all manner of illustrations, "precept upon precept, line upon line." And surely this warning of the deep necessity of real self-denial is one which needs the most constant repetition, one which must be urged again and again, even unto weariness. And it must be urged very strongly and forcibly. The hand, the foot, the eye, are very valuable to us. The loss of one such member would be very serious. To cut it off or to pluck it out would be a great sacrifice, involving much pain, requiring very stern self-denial. But any self-denial, the Lord himself tells us, is better than the risk of suffering that eternal fire which must be the end of sin and self-indulgence. Eternal fire! soften the awful words as far as you dare; say that there is a possibility, a bare possibility, that the word "eternal" may not necessarily involve that endlessness which is the proper meaning of the less correct rendering "everlasting;" say that the word "fire" is figurative, that the Lord did not mean a material fire, corporeal torments; after all, there remains enough of most fearful meaning in the words of Christ (and let us remember that it was Christ, the most genie, the most loving Saviour, who used those words) to make us feel what must he the dreadful danger of those who entice others into sin, to make thoughtful, believing Christians willing to deny themselves in every way, if so be they may escape from the wrath to come, and save their souls alive in the great day of God.
5. Offences come from contempt; contempt of the little ones is a grievous sin. To despise others was characteristic of the Pharisees; it is very sinful in Christians. The Lord is loving unto every man; the Saviour died for all. Christians may not dare to despise those whom the Lord loved, for whom he gave himself to die. To speak contemptuously of those whom we think beneath us in rank, in riches, in intellect, in refinement, is sinful in the sight of God. "Honour all men," is the lesson of Holy Scripture; for all were made by God the Father; all were redeemed by God the Son; all may, if they will, come to God in faith and prayer, be sanctified by God the Holy Ghost. Men think that there is no harm in contemptuous thoughts and words; but these things are sins against the law of love, sins against God, who bids us love our neighbour as ourselves; they greatly injure the soul. Then honour all men; especially take heed that ye despise not one of the little ones, the little children whom the Lord loves, or the childlike in heart whom he commends. Despise them not, for they are dear to Almighty God; he cares for them; he giveth his angels charge over them; he assigns to them their angel guardians; "their angels," the Lord says, the angels appointed to watch over them, whose special duty it is to keep them in all their ways, who are sent forth to minister for their sake. Men may despise these little ones; but holy angels tend them angels great in power and might, angels who are near to the throne, who stand in the presence of God, who in heaven do always behold the face of God. The Lord"s words, "I say unto you," give an emphatic sanction to this sweet and blessed doctrine of the ministry of angels. As the angel Gabriel watched by God"s appointment over the holy Child Jesus, so surely do the angels of God watch over the little children now; so surely do they watch over us, if we are childlike in heart, if we are among those little ones who believe in Christ. To the believer this world is still a Bethel, the house of God, the gate of heaven. The ladder which Jacob saw in the vision of the night is still set on the earth, and the top reacheth to heaven; and still do the angels of God ascend and descend, bringing help and strength, messages of peace and love to the little ones of Christ, bearing the prayers of the saints into the Divine presence, carrying the souls of the holy dead into the paradise of God.
6. The little ones are precious in the sight of God. They must be so, for the Son of man came to save them. None are so small, so insignificant, as to be left out of the Lord"s loving care; for it was to save the lost that he came to save that which seemed utterly lost, lost beyond the power of saving (to apolwlov). (See Luk_19:10, where the words are certainly genuine; they are of doubtful authority in this place) It was an evil time when the Saviour came into the world. All flesh had corrupted his way upon the earth; the lust of the flesh and the lust of the eyes and the pride of life were everywhere dominant. The world seemed lost to all that was good a mass of corruption. But to save that lost world the Son of God came down from heaven and became the Son of man. His incarnation, his sacrifice of himself upon the cross, has given a new value, a higher dignity, to human nature. None may dare to despise those souls of men which the Lord Jesus loved so dearly. The blessed angels care for Christ"s little ones; they encamp around them to protect them, because they are his angels, his messengers, (Mat_13:41) and they must care for those who are so very precious in the sight of their blessed Lord.
7. Parable of the hundred sheep. One is gone astray. The shepherd leaves the ninety and nine upon the mountains, and seeketh that which is gone astray. Does it mean that the Lord leaves the countless host of angels on the heavenly heights, and goeth after the one lost sheep of humanity? (comp. Heb_2:16) So many have understood it. But it seems more natural to interpret the parable as intended mainly to teach the deep love of God for each individual soul. "The Son of man came to save that which was lost." His great love was not merely a general love for sinful humanity as a mass; it was an individual love for each perishing soul. If all but one had been gathered in, be would have gone after that one lost sheep, seeking on and on until he found it. Human love is limited in its range. We cannot love all mankind as we love one who is very dear to us. It is not so with the infinite Love. The love of God is all-embracing in its extent and fulness, perfect and complete in its individual affection. He loves all and each. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The shepherd if so be that he finds the lost sheep, rejoiceth more of that one than of the ninety and nine which went not astray. The ninety and nine are precious to the shepherd; in some sense they must be more precious than one. But they are safe. They do not awaken the same emotion, the same intense longing, as the one that went astray. The joy of recovery is proportioned to the sorrow of the loss. Such would be the feelings of a human shepherd. It is an illustration (as far as Divine truths can be shadowed by human things) of the love of God for each separate human soul. It is not his will that one should perish; he willeth that all men should be saved. Then let not any Christian man dare to despise one of those whom God so greatly loved. The Lord repeats this precious parable in Luke 15. under different circumstances, with a somewhat different application. It cannot be repeated too often or studied too deeply.
LESSONS.
1. Even apostles had their rivalries: how earnestly we ought to strive against envy and jealousy!
2. A true conversion is of all blessings the greatest; seek it with all your might.
3. There is no true conversion without a humble, childlike spirit.
4. An evil example involves fearful guilt; avoid it at any cost.
5. Honour all men, especially believers; each one is precious in the sight of God.
HOMILIES BY W.F. ADENEY Vers. 1-3. The kingdom of type childlike.
Jesus Christ not only resorted to parables in order to make his teaching vivid; sometimes he made use of object lessons. Thus he answered the question as to who was greatest in the kingdom of heaven by pointing to the little child whom he had called to himself, and set up in the midst of his disciples. The child himself was a visible embodiment of the reply our Lord wished his questioners to receive.
I THE TYPE OF THE KINGDOM. The kingdom of heaven is the kingdom of the childlike. When we look on a little child we see a typical citizen of that glorious kingdom. Let us consider what there is in childlikeness to be thus representative. We must approach this subject from the ground from which Christ and his disciples came to it. The question of primacy being in the minds of the disciples some contrast to their feelings and dispositions is vividly suggested by the sight of the simple, unconscious, unworldly child.
1. Unambitious simplicity. This would be the first impression produced by the sight of the child, when suddenly he was called by Jesus to confront self-seeking ambition. Even if we may believe that there was no self-seeking in the minds of the disciples, and that their inquiry was general, not personal, still the spirit of ambition was roused by it. But the little child does not possess ambition. The subtle calculations by which men scheme for pre-eminence are all unknown to him. He is pre-eminent without knowing it They are the least of their own sanctity
2. Unworldliness highest saints who think The little child is quite unconventional. He knows nothing of the ways of the world. Of course, it is not desirable to imitate his defects, to go back to childish ignorance. But knowledge is dearly bought when it is acquired at the cost of spirituality. Wordsworth tells us that heaven lies about us in our childhood.
3. Trustfulness. The child came to Jesus as soon as he was called. A look of the Saviour was enough to dispel fear. We need the innocent confidence of the child to come into right relations with Christ.
II THE DOOR TO THE KINGDOM.
1. The entrance. The disciples had forgotten this. Busying themselves about the rank of those who were in the kingdom, they neglected to consider how to enter it. Yet this is the first question, and all else is unpractical till this step has been taken. But when it has been taken, all else becomes unimportant. It is everything to be privileged to enter the kingdom, even though in its lowest region. Moreover, the true citizen of the kingdom will have lost the ambition that busies itself about questions of pre-eminence.
2. The turning. We are all selfish and self-seeking until we learn to repent and take a better course. No one can enter the kingdom of heaven while he remains worldly and ambitious. The very spirit which seeks a first place in the kingdom excludes from the kingdom. We need grace to turn back to childlikeness. We must be converted into little children. The greed and ambition must be taken out of our hearts, and the simplicity, unworldliness, and trust of the child received in place of those ugly attributes. W.F.A.
HOMILIES BY MARCUS DODS Vers. 1-14. Necessity of becoming like little children.
To discuss in the abstract the question who shall be greatest in the kingdom of heaven, is a profitable employment. But when discussed with personal reference, and in view of present competing claims, there must inevitably be jealousies and rivalries, vanity and hatred. That his reply might lodge in their minds, and be audible to all generations, our Lord gives it dramatically. He calls a little child to him, perhaps one of Peter"s children. "Here," says he, "is the one excellence on which my kingdom is founded, and by which alone it can be extended the excellence of not knowing you have any excellence at all." It was, in short, a true humility an humility that did not know itself to be humility, and. was thereby humble. To become humble is a change that must be wrought upon you while yourself unconscious; it is like a new birth. A man feels that of all things this is beyond him. We cannot humble ourselves to serve a purpose; if we do so our humility cannot be genuine. Look at one or two instructive features of childhood.
1. What delights us in children is very much their inability to conceal their thoughts, their artless love, their general simplicity. "They are naked, and not ashamed;" assume no disguise, because they are unconscious of the need of any.
2. Their ready belief in everything they are told. The child hears of the world and its wonders with a reverential awe. As we grow older we clothe ourselves in scepticism, and guard ourselves against deception, till, as the climax of wisdom and safety, we believe nothing, and are like the heavy-mailed knights of old, stifled in our own armour. We train our spirits to believe in nothing but the most obvious commonplace physical things, which by their own nature are destined to decay. And the end is, we cannot, if we would, believe in the most tremendous realities. Well may we pray that God would dip us in the waters of his regeneration, that so the hard, foul crust in which this world encases us may drop off, and our flesh become soft and fresh as a child"s again.
3. Their readiness to receive instruction, information, gifts. The whole life of a child is reception. He takes gifts naturally, and without distressing himself as to his right to them. He is to be fed because he is hungry, made happy because his nature craves it. Whereas we must ever be trying to give to God what will satisfy him. But God sells nothing. The highest and best things he has to give we must accept at his hand, simply because we need them, and he is willing to give. In Christ"s own life we see this childlike dependence beautifully exemplified. Clearly apprehending his own position and work, he was yet as one under age. Carrying into manhood the faith of the child, he lived as one who was well cared for, and on whom the care of providing for himself did not rest.
4. It is, above all, the child"s unconsciousness that he has anything to commend him that makes him our model. The production of this humility is an invariable and essential accompaniment of conversion. Formerly a man lived on his own strength and for himself. Now he feels he is not his own, but God"s; born of God, kept by God, for God"s uses, beginning from God and ending in God. In presence of that Being, glorious in holiness and love, he abhors his own sensual and selfish life, and abases himself utterly. He has no claims to urge, no promises to make, no pretensions, nothing at all to show. What this child seemed to say to these helpless disciples, he says to all You must turn, you must strive with your whole souls, you must pray, but convert yourselves you cannot; it is God only can give you a new heart. Have you been brought to a true dependence on God, so feeling the guilt of your past life and the evil of your natural character that you can but leave yourself in the hand of God and his grace for pardon and renewal? D.
HOMILIES BY J.A. MACDONALD Vers. 1-5. Heavenly greatness.
As they journeyed to Capernaum the disciples of Jesus, like their countrymen, ever disposed to regard the kingdom of Messiah as secular, reasoned and disputed together as to which of them should be the greater in that kingdom. (cf. Mar_9:33, 34) The knowledge of this contention probably influenced the conduct of Jesus in the matter of the tribute, in which he astonished them with an exemplification of supreme greatness in submission. (see Mat_17:22-27) A similar lesson is embodied in the discourse now before us. Note
I THE DISCIPLES KNEW THAT THERE ARE GRADES OF HEAVENLY GREATNESS.
1. This was assumed in their reasoning.
(1) It was the basis of that reasoning and the stimulus of the ambition which prompted it.
(2) It was itself based upon the analogy of secular kingdoms in general, in which there are princes and nobles, ministers of state and civic magnates.
2. The fact was not disputed by the Lord.
(1) He did not say they were mistaken, much less assert that all saints in light stand upon an equal platform.
(2) The arguments urged in favour of this view are far from being satisfactory. There is no relevancy in the inference from the fact that every Hebrew gathered an omer of manna, neither more nor less. Every labourer receiving exactly a penny, whether he had worked one hour or had borne the burden and heat of the day, looks more like an argument; yet this element was introduced into the parable for another purpose, viz. to evince the absolute sovereignty of God.
3. On the contrary, he recognized it.
(1) For he asserted it, though in a sense very different from that in which the disciples had conceived of it.
(2) It is the very doctrine of the parable of the talents. Christ, like David, his type, has worthies of various grades of merit.
(3) The anticipations of the great judgment make this very clear. (cf. Dan_12:3 1Co_15:41, 1Co_15:42)
II THEY HAD TO LEARN THAT THE HIGHER GRADES OF GREATNESS ARE REWARDS OF CHILDLIKENESS.
1. They were influenced by secular ideas, in which goodness has little to do with greatness.
(1) In the kingdoms of this world some are born to greatness. So Simon and Jude may have based their hopes of future distinction upon their near relationship to Christ.
(2) Some have promotion through length of service. So Andrew, the first called to the discipleship of the kingdom, might have hoped for precedency on the ground of that priority.
(3) Some have greatness thrust upon them. So the natural covetousness of Judas may have led him to exaggerate the importance of his money trust, as keeper of the bag. Much of the greatness of this world is imaginary. Peter had the keys, and may have rested his contention for greatness upon that distinction. His fellows, however, were unwilling to accept that as conferring permanent dignity, much less supremacy.
(4) James and John sought the chief place in the kingdom by petition and influence, after the custom of the world. The ten were displeased with them, probably because they cherished the same desire to be superior. (see Mat_20:20-24) It is unworthy in those to contend for privileges who shrink from work and suffering.
2. Jesus humbled them before the greatness of a little child.
(1) Jesus taught, like the ancient prophets, impressively by signs. His lesson here was the greatness of humility. The lesson was difficult, for the world sees no greatness in lowliness. The teaching must be impressive.
(2) The great Teacher sought not his symbol of greatness in the warrior, like Caesar, to make whom great millions of men must die. His sign was not the statesman, the philosopher, the poet, or even the theologian. It was the infant. How original was his teaching!
(3) Great men should not disdain the company of children. They may receive instruction from infants. Whenever we look upon a little child we may remember the teaching of Jesus.
3. He preached an impressive sermon from his text.
(1) He insisted upon the necessity of conversion: "Except ye turn," etc. (ver. 3). Note: Conversion makes men like little children.
(a) Not foolish, nor fickle, nor sportive, but
(b) innocent, humble, and docile.
(2) To become like little children, sinners must be born anew. The love of dominion, which led the disciples to contend for the higher places in the kingdom, unfitted them even for the lower. The new man is exalted upon the humiliation of the old.
(3) Heaven most intimately dwells in innocency. All heavenly virtues crystallize round innocency.. The Lord so dwells in innocency that whoever receives a little child receives him.
(4) As innocency is the essence, so is humility the soil of every grace. True humility is the only way to advancement in the kingdom of Christ. (cf. Luk_14:11) "Climbing is performed in the same posture as creeping" (Swift).
(5) As the world sees no greatness in lowliness, so are those who do see it greater than the world. The humble are therefore fittingly honoured with the rewards of greatness.
(6) They have the special care of Christ. The best men have often the worst treatment from the world. But Christ promises recompense to those who show kindness to him in his humble followers, and retribution to those who refuse it. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John A. Broadus 1886 · Public Domain On vv1, 15 Mat 18:1-14.
Mat 18:1-14.
The Subjects Of The Messianic Reign Must Be Childlike
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We are approaching the close of our Lord’s ministry in Galilee. (Mat 19:1) Convinced that their Master is the Messiah, (Mat 16:16) the disciples begin to dispute which of them shall have the highest office in the Messianic kingdom, which they conceive of as secular rather than spiritual. They bring him this question, and he says at once that only by being childlike can they have any place at all in the Messianic kingdom; it follows that the childlike ought to be received for Christ’s sake, and that any one incurs great guilt who caused them to sin (Mat 18:5-9); and they must not be despised, for the Saviour and the Father are specially concerned for their salvation, Mat 18:10-14. Compare Mar 9:33-50 Luk 9:46-50.
I. Mat 18:1-4. The Subjects Of The Messianic Reign Must Be Childlike
At the same time, or in that hour, is best taken strictly, (Mat 10:19, Mat 26:45) but may mean more generally, at that precise period. The time must be when Jesus was in the house at Capernaum, (Mat 17:25 Mar 9:33) and perhaps while Peter was gone to find the shekel. Came the disciples unto Jesus, saying. Luke, in his very brief account, speaks only of Jesus as seeing the reasoning of their heart. Mark says they had ’disputed one with another in the way,’ apparently on the road from Cesarea Philippi to Capernaum (compare on Mat 17:22), and that when Jesus asked them about it they were silent. Not knowing all the circumstances, we need not be nervously anxious to harmonize these accounts; but it is not difficult to suppose that they came intending to ask him the question, but hesitated; that perceiving their thought (Luke) he inquired, and they were at first silent (Mark), but at length spoke (Matt.). Who, literally, who then, who in the state of things present to their minds, implies some previous occurrence or conversation which led to the inquiry, and this may be the conversation to which Mark refers. Is greatest in the kingdom of heaven, i. e., the Messianic kingdom (see on "Mat 3:2"). They were thinking of it as a temporal kingdom, in which there would of course be higher and lower officials. ’Greatest’ is literally ’greater,’ i.e., greater than all others, compare on Mat 11:11, Mat 13:32, and see Buttm. p. 84. Luke (Luk 9:46) says that the point in their thoughts was ’which of them should be greatest’; but they asked the question in a more general form. Notice that the dispute closely follows a prediction that he would die (Mark and Luke), as in similar cases afterwards. (Mat 20:20 Luk 22:24) Convinced that he was the Messiah,(Mat 16:16) and not understanding how be could literally rise again (see on "Mat 17:9"), their minds fastened exclusively upon the idea that somehow or other he was about to set up Messianic kingdom. (Mat 18:28) And though he had recently declared it impossible to follow him save in self-renunciation, (Mat 16:24) they were intent on self-aggrandizement. The statement in the Sermon on the Mount (Mat 5:19) concerned a greatness which many might attain; here the question is, who shall have the single highest place. Our Lord had treated Peter, James, and John with marked distinction, in permitting them alone to witness the Transfiguration. (Mat 17:1) Forbidden to tell any one what they had seen, (Mat 17:9) they would naturally say so to the other disciples when asked where they and the Master had been. Besides, Peter was some time before addressed in the presence of the others in a manner which gave him special prominence. (Mat 16:17 ff.) And just now Jesus has directed that Peter’s temple-contribution shall be paid along with his own through a special miracle, taking no notice of the others. About six months later, we shall find James and John, with their mother as spokesman, actually requesting that they may have the two highest places in the kingdom, (Mat 20:20) and the other ten greatly displeased about it. And the dispute will be renewed even on the night before the crucifixion. As to the probable grounds for individual claims of pre-eminence, see on "Mat 19:30". From all this it appears that we here reach a turning-point, the disciples beginning a contention which will be renewed unto the end.
Mat 18:2-4. A little child. The house was probably that of Peter, (Mat 17:25) and so the child may have been Peter’s child. Called unto him, shows a child able to walk; it could sit by his side (Luke), yet was small enough to be naturally taken in his arms (Mark), and so young as to be appropriately a pattern, to afford an object-lesson. It cannot therefore have been personally a believer (Mat 18:6). A late tradition makes this child Ignatius, martyred about A. D. 115, but it is without authority, and evidently arose from a fanciful misinterpretation of certain phrases in his letters. Verily I say unto you, indicating something very important, see on "Mat 5:18". Except ye be converted, or turn,[1] viz., from your present sinful ambition and jealousy. The Latin term ’convert,’ ’be converted,’ formerly expressed this meaning exactly, but it has come to have an exclusively technical sense in our religious usage, which makes it quite misleading in this and some other passages. Persons long ago "converted " may often need to turn from some wrong practice or disposition. And become as little children. Like other illustrations, this must not be rigorously pressed. Little children are by no means faultless, and they sometimes plainly shew envy and jealousy. But we naturally regard a little child as a pattern (i. e., compared with adults) of tender affections, confiding trust, humility, docility, simplicity, readiness to believe and obey. Chrys.: "Both from envy the little child is pure, and from vainglory, and from longing for the first place; and he is possessed of the greatest of virtues, simplicity, and whatever is artless and lowly.... And the child which he set in the midst I suppose to have been a very young child indeed, free from all these passions." Origen suggests a child’s readiness to cease from grief, fear, anger, and its disregard of social distinctions among its playmates. Theophyl.: "We must be children in humility of mind, not in childishness of thought; in being without evil, not in being without sense." Ye shall not, simply the strong doubled negative (see on "Mat 16:22"), enter into the kingdom of heaven (compare on Mat 5:20). While they are disputing which is to have the highest official position in the kingdom, let them see to it that they get into the kingdom at all. This interpretation of the object lesson is omitted here by Mark and Luke, who however give the same thought as spoken on a later occasion, (Mar 10:15 Luk 18:17) where Matt. omits it. (Mat 19:15) Nothing is more natural than that so weighty a sentence should have been uttered on both occasions. Men had long been pressing vehemently into the kingdom. (Mat 11:12) Were the apostles at this moment still entirely out of it, still unrenewed, (Joh 3:3) essentially destitute of saving faith? They would decide this question by turning from their worldly ambition and jealousy, and becoming childlike. Judas, for example, did not do so (Joh 12:4-6), for he was not a child of God, but a ’devil.’ (Joh 6:70 f.) Whosoever therefore. Since in general, they must resemble little children in order to enter the kingdom, it follows that whosoever shall humble himself as this little child is humble, will be the greatest in the kingdom. Humility is thus presented as the principal thing in a child to be imitated by Messiah’s subjects, and in that the disciples had just shown themselves particularly lacking. Observe that the question was particular, ’who’; the answer is general, ’whosoever.’ ’Shall humble’ is the same root as ’lowly’ in Mat 11:29; compare Mat 23:12. ’As this little child’ humbles himself, would be grammatically possible, but is forbidden by the connection. The same is (the) greatest, with the article, because a definite person (compare Mat 18:1).
[1] The simple Greek verb strepho is everywhere else in New Testament, correctly translated by Com. Ver. ’turn.’ The compound epistrepho it renders ’convert’ in Mat 13:15; (with Mar 4:12 Joh 12:40 Act 28:27) Luk 22:32 Act 3:19 Jas 5:19 f. All the preceding English versions had given ’convert’ in Luke, John, James, Act 28:27; in the other passages, Tyn. and one or two of his followers gave the Anglo-Saxon ’turn.’ (Compare on Mat 13:15 and Mat 3:2) ’Turn’ is in the Greek a passive form, but used in the "middle" sense, equivalent to the English active intransitive; so it if properly translated ’turn/and not’ ’be turned’
II. Mat 18:5-9. These Lowly Subjects Of Messiah Should Be Kindly Received, And Should Not Be Led Into Sin
This is a kindred truth, suggested by the use of the little child as an object lesson. In my name, literally, upon my name (as in Mat 24:5 Act 2:38), Christ’s name being the ground of the reception—receiving not on the ground of distinction, wealth, personal agreeableness, etc., but on the ground of Christ’s name. (Compare on Mat 28:19.) One such little child. So Mark, ’one of such little children.’ These expressions do not refer to the literal child but to the childlike believer. (Compare Mat 18:6.) Chrys.: "By a little child here, he means the men that are thus simple and lowly, and abject and contemptible in the judgment of the common sort." If we bear in mind the frequent association in Scripture language of lowly spirit and lowly lot, (Mat 5:3) it will seem likely that this latter idea enters here, as it certainly does in Mat 18:10. The reference in Matthew and Mark then, is plainly to the lowly believer. But Luke says, (Luk 9:48, R.V.) ’whosoever shall receive this little child in my name.’ Luke’s account is very brief, omitting the sayings of our Mat 18:3 and Mat 18:4. The idea had become familiar to all Christian minds that Jesus used a little child for an object-lesson, and so it is likely that Luke meant ’this little child’ representatively, the lowly believer who is like this child. Oosterzee (Lange): "It is self-evident that the expression is applicable, not to the child in itself, but to the child as a type of childlike minds." The usual interpretation is to this effect. If, however, we understand receiving this little child itself, the idea will still be to receive it, not for its own sake, but ’in my name,’ and thus as the Saviour’s pattern (Weiss) of what his disciples ought to be, and that involves an honest desire to be what the pattern proposes. The disciples were in a jealous mood, not disposed to be lowly themselves, nor to treat the lowly with kindness. Jesus teaches that his followers, though they possess no earthly grandeur, no place of power and pride, should be received in his name; that to receive the lowliest Christian in character and condition—yea, to receive a little child as his appointed pattern of such lowly character—would be receiving Christ himself; and Mark and Luke add, ’whosoever shall receive me receiveth him that cent me.’ (Compare on Mat 10:40 f.; Mat 25:40) Receiving here seems to denote, not merely hospitality, but companionship, friendship, etc. Those who are not personally or socially attractive may be heartily received as Christ’s representatives. Observe ’one,’ to receive even a single such person is to receive Christ.
Mat 18:6 f. At this point, as recorded by Mark (Mar 9:38) and Luke, (Luk 9:49) John interrupted our Lord. The idea of receiving in his name suggested a recent occasion on which John and other disciples, perhaps while coming in a separate party from Cesarea Philippi (see on "Mat 17:22"), had seen a man casting out demons in the name of Jesus and had forbidden him, because he did not join them in following Jesus about. The Master’s beautiful and instructive reply (with which compare above on Mat 12:30), is so managed as to come naturally back to the subject he had just touched. upon before the interruption (compare Mar 9:41 with 42). Perhaps Matthew’s reason for omitting the incident was his anxiety to preserve the continuity of the discourse, Mat 18:6 being closely connected with Mat 18:5. In Mat 18:5 the thought was of receiving one such little child; here it is that of causing such a one to sin; afterwards the discourse passes by natural association of ideas to various persons and things that cause men to sin (Mat 18:7-9), finally returning (Mat 18:10 ff.) to another thought concerning childlike believers. One of these little ones which believe in me (see also in Mar 9:42), shows that the reference is certainly not to unconscious infants, but to childlike believers; this would seem to settle the question as to Mat 18:5 and Mat 18:10. Comparatively young children are sometimes believers, but infants cannot be (compare Beza). Offend—or, cause to stumble, or to sin, see on "Mat 5:29". It were better (or is profitable) for him, viz., in comparison with the fate that awaits him. So on a later occasion. (Luk 17:2) A mill-stone.[1] The ordinary mill-stone, turned by hand, (Mat 24:41) was comparatively small; here it is (Rev. Ver., margin) ’a millstone turned by an ass,’ which would be quite large, and this makes the expression very strong. Equally strong are the phrases drowned, sunk, to the very bottom, and in the depth of the sea, far from the shore, where the sea is deep. Drowning was a punishment common among the Greeks and Romans, the Syrians and Phoenicians, and had been once practised, that we know of, in the Lake of Galilee, in the early part of Herod’s reign. ("Ant.," 14,15,10.) Wicked men often think it great sport to induce a Christian to sin, especially one who seems very meek and gentle. If they can make him violently angry, or lead him into excessive levity, to say nothing of gross vices, they are prodigiously amused and gratified. Such persons ought to remember these solemn and awful words of the compassionate Saviour. Woe unto the world because of offences, of occasions of stumbling (see on "Mat 5:29"); compare Mat 26:24 Luk 17:1. Theophylact: "In his philanthropy he laments over the world, as destined to be damaged by the stumbling-blocks. But why not rather help? We answer, that lamenting is a sort of help. For often those whom our exhortation did not profit, come to their senses when we lament over them." For it must needs be. Stumbling-blocks are a necessary part of a state of probation and corrective discipline, and God will not prevent their coming. Beza: "There is a distinction between necessity and compulsion." Compare 1Co 11:19. Chrys : "As though a physician should say, 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."
[1] Mulos onikos, ’an ass mill-stone’ was by a few documents here, and by many in Mark, changed to lithos mulikos, ’a mill-stone,’ through assimilation to Luk 17:2, where also many documents changed to mulos onikos, like Matthew and Mark. Such examples show the habits of copyists.—For the non final use of and the subjunctive, ’that.... should be hanged,’ see on "Mat 5:29". Meyer’s attempt to make hina here express purpose, only shows the impossibility of maintaining the ground that in the New Testament it always has that sense.
Mat 18:8 f. Having shown the guilt of causing lowly Christians to stumble, he adverts to cases in which we become stumbling-blocks to ourselves. Observe the pointed address in the second person singular, thy, etc.; compare Mat 18:15 ff., and see on "Mat 6:2". For Mat 6:8 f. see on "Mat 5:29"f., which is substantially the same. Cut it off, is the correct Greek text, easily changed to cut them off, Mar 9:48-50 adds some kindred solemn thoughts.
III. Mat 18:10-14. These Lowly Christians Must Not Be Despised
The idea of childlike or lowly character is here connected by a natural suggestion with that of lowly station, humble circumstances. The same association of ideas is seen in Mat 5:3 and Mat 11:5, and probably above in Mat 11:5. Little ones here denote, not little children, but childlike believers, as in Mat 11:3, Mat 11:6; so the Fathers, so Calvin and Beza, and nearly all modern commentators.[1] Men are very apt to despise Christians on the ground that they include so large a proportion of persons in humble life, poor, and often ignorant; (1Co 1:26 ff.) and their very humility, though one of the loveliest of all human dispositions, is regarded by many proud, ungodly people as nothing but mean spiritedness. To prevent despising a single one of these little ones, lowly in character and lot, our Lord calls special attention to the reason which follows.
[1] Luther refers here to infant baptism, and holds that this child of Mat 18:2 is said to "believe" (Mat 18:6) because it has been circumcised and received into the number of the elect. "And so through baptism children became believers. How else could the children of Turks and Jews be distinguished from those of Christians?" not this involve the notion that infants dying unbaptized are lost? To find the very apostle of justification by faith saying that a little child becomes a believer by being baptized, is humiliating and disheartening.
I say unto you, see on "Mat 5:18". However humble in the estimation of worldly men, believers have angels as their attendants, sent forth to serve God for their benefit, (Heb 1:14) and these angels of theirs enjoy in heaven the highest dignity and consideration, like persons admitted to the very presence of a monarch, and allowed, not once, but continually, to behold his face. The seclusion in which Oriental monarchs live made this image very expressive; see 1Ki 10:8, 2Ki 25:19 Est 1:14; Tob 12:15; Luk 1:19, and compare above on Mat 5:8. Surely they who have as their attendants these high and honoured ministers of the court of heaven, are not to be despised, whatever may be their earthly condition.
There is in this no sufficient warrant for the popular notion of "guardian angels," one angel especially assigned to each individual; it is simply said of believers as a class that there are angels which are their angels; but there is nothing here or elsewhere to show that one angel has special charge of one believer. Daniel and Zechariah speak of the angel of a particular country, as the angel of Persia, the angel of Greece; we know nothing beyond the fact thus revealed, nothing as to the nature or extent of the protection or influence implied. But the Jews were not satisfied with this idea of national influence or guardianship, and advanced to the notion of a guardian angel for each individual, as in the beautiful story of Tobit, and in the Rabbinical writings. Compare the Greek fancy of a guiding and protecting daimon, as spoken of by Socrates, and especially by Epictetus (I. 14). The disciples who were praying for Peter during his imprisonment, when the girl insisted that he was at the gate, sprang to the conclusion that he had just been put to death and this was "his angel", (Act 12:15) according to a notion that a man’s guardian angel was apt to appear to friends just after his death, with his form and voice. But the views of these disciples were erroneous on many subjects, and are not an authority for us unless sanctioned by inspiration. It cannot be positively asserted that the idea of guardian angels is an error, but there is no Scripture which proves it true, and passages which merely might be understood that way do not suffice for the basis of a doctrine. On the other hand it would appear that not sufficient importance is popularly attached to the agency of angels with reference to Christians in general. They are represented as God’s messengers (both the Hebrew and Greek words signifying messenger), and his agents in both ordinary and extraordinary matters with reference to the bodies and the souls of men. Their agency is represented as both concurring with, and controlling, the action of physical causes. They minister to God especially for the benefit of them that shall inherit salvation (Heb 1:14, where ’minister for them’ really meant this, but is popularly misunderstood as meaning minister to them) They protect the human servant of God when in danger and difficulty. (Psa 91:11 Mat 4:6) They are present during our worship, and we are enjoined to preserve decorum through respect for them. (1Co 11:10) In the judgment they will be agents in separating the righteous from the wicked. (Mat 13:41, Mat 24:31). They can doubtless reach and affect our minds in the same way as is done by Satan and his subordinates, all of whom appear to be merely fallen angels; but like human teachers they can influence the mind to spiritual good only by the help of the Holy Spirit, while our fallen nature offers itself readily to the influence of the fallen angels. While avoiding all mere sentimental fancies about the angels, and everything that approaches to worshipping them (Col 2:18 Rev 22:8 f.) we may well feel for them a personal gratitude and affection, as fellow-servants of God and exalted friends to ourselves. The common notion that human beings may become angels after death, is utterly unscriptural. The redeemed in glory will "judge angels," involving superiority over them. (1Co 6:3). The once popular Sunday-school song,"I want to be an angel," is quite misleading. It may be added that the word ’angel’ or ’messenger’ has some other applications in Scripture, as to prophets, (Hag 1:13 Mal 3:1) to priests, (Mal 2:7) and to the commissioner of God put in charge of a particular church. (Rev 1:20, Rev 2:1, etc.)
Mat 18:11-14. There can be no doubt that Mat 18:11 is spurious here, being omitted by the earliest Greek manuscripts and several early versions and Fathers, and manifestly borrowed by copyists from Luk 19:10, where all documents contain it. In such a case there is nothing lost to Scripture as a whole. Our Lord here gives a further reason why no on should despise his believing little ones (Mat 18:10, Mat 18:14.) One of them may seem to men as unimportant as a single sheep gone astray from a large flock; but the kindly shepherd goes after the wandering sheep, and God will take pains to save the lowliest believer. The same parabolic illustration was employed on a later occasion. (Luk 15:4) How think ye, or, what do you think? He appeals to their own sense of propriety and judgment of probability, compare 1Co 11:13. And goeth into the mountains. The Greek of the common text is ambiguous, and might mean ’doth he not leave the ninety and nine upon the mountains and go and seek’; and more probably correct is the reading of several early documents ’will he not leave the ninety and nine upon the mountains,’ etc. Of course the substantial sense is the same. Between the readings your Father and ’my Father’ (Rev. Ver. margin), it is difficult to decide, as the latter, though strongly attested, may have come from 1Co 11:10; the difference in meaning would be slight. That in 1Co 11:14 represents a peculiar Greek construction, explained on Mat 6:29. Observe ’one of these little ones,’ as in Mat 6:12, Mat 6:10, Mat 6:6, Mat 6:5. The application of the parable in Mat 6:14 would be inexplicable if ’little ones’ meant infants as distinguished from adults; and would be obscure if that phrase meant simply believers regarded as humble in character like little children (Mat 18:3 f.), for such believers in no sense correspond to the straying sheep. But when there has been introduced the associated idea of lowly condition (see on Mat 18:10), with the ignorance and grossness which so often attach to the lowest classes of men and cause them to seem of little account, not worth caring for, then the application becomes plain.
Homiletical And Practical
Mat 18:1. The disciples contending who shall be greatest. (1) This shows that they were like us, and so that we may become like them. (2) It was an evil hard to cure in them, and it will not easily be cured in us. (3) The Saviour took great pains to correct it in them; let us learn from the lessons he taught them, Mat 18:2-4 Luk 18:14 Mat 20:24-28 Luk 22:24-27 Joh 21:15.
Mat 18:2-4. Our Lord’s object lessons. (Compare the old prophets and Act 21:11) (1) The scourge of cords, Joh 2:15, compare Mat 21:12. (2) The little child, Mat 21:2, compare Mat 19:13, Mat 19:15. (3) The barren fig-tree, Mat 21:18 f. (4) Washing the disciples’ feet, Joh 13:3 ff. (5) Baptism. (6) The bread and wine.—Christians must be childlike. (1) Not in mind and speech, 1Co 14:20, 1Co 13:11. (2) In humility and freedom from jealousy, compare 1Co 14:20. (3) In teachableness and submission to divine authority, compare Eph 6:1. Vinet (in Luketter.): "While in the world the teacher says to the child, behave like a man, Jesus Christ says to the man, behave like a child." Henry: "Humility is a lesson so hardly learned that we have need by all ways and means to be taught it. When we look upon a little child, we should be put in mind of the use Christ made of a child."
Mat 18:4. Our Lord’s lessons in humility. (1) Precepts, Mat 20:26 f.; Mat 28:12. (2) Illustrations, Luk 14:7-11, Luk 18:9-14. (3) Object-lessons, Luk 18:2-4 Joh 13:3 if. (4) His own character and example, Mat 11:29 Php 2:8.
Chrys.: "Where envy is and love of glory, there even sincere friendship has no strength. For as those of the same craft cannot love one another with a perfect and genuine love, so is it with rivals in honour also, and with them that long for the same worldly objects."
Mat 18:6. Leading Christians to sin. (1) Why wicked men do this. For amusement, through contempt (Mat 18:10), to quiet their own consciences, to promote their own sinful aims. (2) How wicked men do this. By intentional example, by pretended friendship, by argument, by flattery, by ridicule, by sudden temptation of the senses, etc. (3) Wherein lies the guilt of doing this. (a) It shows delight in sin, and makes one a willing helper of Satan. (b) It shows hatred of holiness, and open hostility to God. (c) It is doing the greatest possible unkindness and injustice to a fellow-creature. (d) It reacts upon one’s own soul to produce a yet more aggravated wickedness. Thus may we partially see the ground for the Saviour’s awful warning. Compare Mat 25:45.
Mat 18:10. Despising Christians. (1) Why Christians are often despised. Many of them are ignorant; most are poor; they eschew fashionable vices; they will not defend their honour by brute force; their seriousness can be easily ridiculed; their humility can be regarded as mean spiritedness; their goodness can be represented as hypocrisy; their faults attract attention by contrast with general good conduct; they often incur reproach through unwise action when their intentions are good. (Col 4:5) (2) Why Christians ought not to be despised. They are at least trying to do what all ought to be doing; many of them are without reproach and above suspicion, and some are the excellent of the earth; they render great service to society; (Mat 5:13 f.) all real Christians are children of God, who sends angels from his own presence to care for them; they will finally become free from all fault, and glorious forever: (Mat 18:14). Chrys.: "See by how many things he is urging the care of our mean brethren. Say not then, such a one is a blacksmith, a shoemaker, a ploughman, a fool—and so despise him."
John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 3, 6, 7, 9, 10, 11, 13, 14, 15, 18, 19, 21, 23 Who is the greatest in the kingdom of heaven?
Mat_18:1
Who is the greatest in the kingdom of heaven?
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The greatest in the kingdom of heaven
I. The occasion of this question. The payment of the tribute money (Mat_17:1-27.) They might have learnt from hence humility and obedience to princes, though tyrants exacting that which is not due; and a willingness to part with their right rather than to offend. But prejudice makes Christs humility an occasion of evil. Some of the Fathers were of opinion that the disciples, when they saw Peter joined with Christ in this action of the tribute, did imagine that he was preferred before them. The true explanation is that We trusted that this had been he (Luk_24:21). Can Christ do this, and thus submit Himself? Can He be a king that thus pays tribute. This, instead of teaching the disciples humility, foments their pride.
II. The persons that move the question-The disciples. The disciples had been instructed that the kingdom of Christ was not of this world, yet conceit shut their understanding against the truth. Ambition finds a pillow to sleep on even in the bosom of disciples themselves. Satan makes snares of our own desires. He maketh curious nets, entangles our fancy, and we straight dream of kingdoms. Who shall be greatest? They are not always the worst men that put this question.
1. And this we need not much marvel at, if we consider the nature of this vice. It is a choice vice, preserved by the devil to abuse the best; this weed only grows in a fat soil, Base natures seldom bear it. What cares the covetous person for honour, who will bow to dirt?
2. It is a vice to which the world is much beholden, and therefore finds more countenance than any. Ambition has been productive of the worlds chiefest books and deeds.
3. It is a vice which amongst many men hath gained the reputation of virtue. It is the kindler of industry.
Inferences:-
1. Prejudice kept the disciples so long from the true knowledge of the Messias who had been so long with them. Prejudice puts out the eye of our judgment. So dangerous was it to the disciples that no words or miracles could root it out; not till the fiery tongues consumed it (Act_2:2-3).
2. Since the devil made use of this error of the disciples, and attempted them where they were most open to him, let us as wise captains used to do, double our watch, and strengthen our weakest part. If the disciples leave all and follow Christ, he will tempt them with honour.
3. Let us not seek the world in the Church, nor honours and preferments in the kingdom of Christ. Let us not fit religion to our carnal desires, but lay them down at the foot of religion. Let Christianity swallow up the world in victory. Let us clip the wing of our ambition, and the more beware of it because it carries with it the show of virtue.
III. The question itself. The disciples were mistaken in the terms of their question, for neither is greatness that which they supposed, nor the kingdom of heaven of that nature as to admit of that greatness which their fancy had set up. In this kingdom Lazarus may be ruler over Dives. The difference between this kingdom and the kingdoms of this world.
1. The subjects of this kingdom are unknown to any but God Himself.
2. Of this kingdom there is no end.
3. The seat of this kingdom is the hearts of the faithful.
4. Their laws are different. It is a common error amongst men to judge of spiritual things by carnal. Goodness is greatness. Let us seek for honour; but seek for it in its own coasts; let us look up to the highest heavens where its seat is. (A. Farindon, B. D.)
Prejudice fruitful of mistake
For all mistake is from the eye, all error from the mind, not from the object. If the eye be goggle or misset, if the mind be dimmed with malice or ambition and prejudice, it puts upon things what shape it pleaseth, receiveth not the true and natural species they present, but views them at home in itself, as in a false glass (which renders them back again as it were by reflexion), which is most deceitful. This makes gods and sets up idols in itself, and then worships them. And this is the reason why Christ is so much mistaken, why the gospel of Christ receives such different entertainment. Every man lays hold on it, wrests it to his own purpose, works it on his own anvil, and shapes it to his own fancy and affection. (A. Farindon, B. D.)
Desires turned into snares
The craft of Satan is various, and his wiles and devices manifold. He knows in what breast to kindle lust, into which to breathe ambition. He knows whom to cast down with sorrow, whom to deceive with joy, whom to shake with fear, and whom to mislead with admiration. He searcheth our affections, he fans and winnows our hearts, and makes that a bait to catch us withal which we most love and most look upon. He fights, as the father speaks, with ourselves against ourselves; he makes snares of our own desires, and hinds and fetters us up with our own love. If he overcome us with his more gross temptations, he insults: but if he fail there, he then comes towards us with those temptations which are better clothed and better spoken. He maketh curious nets, entangles our fancy, and we straight dream of kingdoms. Like a wise captain, he plants all his force and artillery at that place which is weakest and most attemptable. We see the disciples hearts were here the weakest, and here lay most open: hither therefore the devil directs his darts, here he placeth his engines, to make a breach. So dangerous a vice is ambition; and so hard a thing it is even for good men, for mortified persons, for the disciples of Christ to avoid it! (A. Farindon, B. D.)
Greatness adds nothing to virtue
Nothing accrues to a good man when he rises and comes on in the world; nothing is defalked from him when he falls and decays. The steed is not the better for his trappings; nor doth the instrument yield sweeter music for its carved head, or for the ribbon which is tied unto it. (A. Farindon, B. D.)
Greatness adds nothing to comfort
It is but a fancy, and a vain one, to think there is most ease and most content in worldly greatness, or that we sleep best when our pillow is highest. Alas! when our affrighted thoughts shall awake each other, and our conscience put forth her sting; when those sins shall rise up against us, by which we have climbed to this pitch; all the honour of the world will not give us ease. (A. Farindon, B. D.)
Ambition corrected
I. A strange inquiry.
1. They did not inquire about character, but persons.
2. They did not perceive the nature of His kingdom.
3. They thought of the crown without the cross.
4. They set up a mistaken claim.
5. They forgot the Saviours omniscience.
II. An instructive reply.
1. It shows a danger.
2. It teaches a necessity.
3. It speaks a privilege.
(Congregational Pulpit.)
The peerage of the kingdom
I. The question. It showed ignorance, pride, selfishness.
II. The answer. Learn: The way of entrance. The principle of recompense, not merit; not personal worth and greatness. The acknowledgment of unworthiness even to get in at all. (H. Bonar D. D.)
The members of Christs kingdom
I. None but the childlike are in the kingdom at all. The entering implies a conversion, a turning of the back upon the old course of life, and setting the face in the opposite direction.
II. The most childlike are the greatest. That which is most admirable in a Christian man, and the mark of truest greatness, is childlike humility.
III. The childlike are Christs truest representatives in the world. (Dr. Culross.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11, 12, 14, 15, 16, 17, 18, 19, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 34, 35 1. At the same came the disciples unto Jesus.…
1. At the same came the disciples unto Jesus. Compare Mark 9:33–50; Luke 9:46–50, and also Matt. 19:13–15. Mark says the conversation occurred at Capernaum. At that time. As Peter returned from paying the tribute money. Who is the greatest in the kingdom? The disciples had disputed in the way (Mark) as to which of them should be chief ministers in the earthly kingdom that they still supposed Christ would establish. Mark also says that before calling the child, Jesus said: “He that would be greatest among you, let him become the servant of all,” the rule of true greatness.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 15, 21 Mat_18:5. One such little child.—Whether literally or only morally…
CRITICAL NOTES
Mat_18:5. One such little child.—Whether literally or only morally a little child. Our Saviour had reference, we doubt not, to both phases of childhood. That He refers to literal childhood may be inferred from Luk_9:48. But such a reference, though real, would be only bridging the way for His far more important reference to moral or spiritual childhood (Morison). In My name.—Literally, upon My name, upon the ground or footing of My name, i.e. in consideration of Me—out of regard or respect for Me (ibid).
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Mat_18:6. Offend.—Or morally ensnare. “Whosoever shall give him occasion for relapsing into unbelief, as was done by hierarchical arrogance” (Lange). It were better for him.—It is profitable for him (R.V.). Literally, it is advantageous to him, in order that a millstone might be hanged about his neck. There is an awful and august irony in the literal expression. It it assumed that be who leads astray one of Christ’s little ones had an end in view. He contemplated some advantage or other. Let it be so! says our Saviour. Advantage! Let him have the paltry advantage which he seeks. It is an advantage with a tremendous disadvantage coming behind. The spiritual wickedness which is impelling him to seek the imagined advantage has a terrific aim beyond. And thus, poor infatuated creature, he is advantaged—is he? If he be, it is in order that a millstone may be hanged about his neck! Such is the graphic force of the Saviour’s idea, when his expression is resolved into its constituent elements (Morison). A millstone.—Literally, a millstone turned by an ass, and so larger than the ordinary millstone. The manner of death alluded to appears to have been unknown to the Jews. But Plutarch mentions this punishment as being common to Greece and Rome. Cf. Juv., Sat., xiv. 16, 17, where, as in other places, it is named rather than the cross as a swift and terrible penalty for crime (Carr).
Mat_18:7. Woe.—The interjection is one of sorrow as well as denunciation, and here the former meaning is predominant, as the latter is in the next clause of the verse (Plumptre). Needs be.—Especially in the age blessed by the presence of the Messiah; just as insects abound in summer (Bengel). Offences.—The occasions (R.V.). It is possible that Matthew here (Mat_18:7-9), according to his custom, has grouped cognate sayings, not originally spoken in this connection (Maclaren).
Mat_18:10. In heaven their angels.—A difficult verse, but perhaps the following may be more than an illustration: Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state-ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (Heb_1:13; Joh_1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with “His Father which is in heaven,” which on their own matters they could not assume (Brown).
Mat_18:11. For the Son of man, etc.—Omitted in the Sinaitic, the Vatican, and other important MSS., also in R.V. However, as Carr says, it falls in precisely with the train of thought, and is almost required to connect Mat_18:10; Mat_18:12.
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_18:1-14
True greatness.—How the opening question of this passage came to be asked seems to be taught us by St. Mark. It was after a dispute on the subject of inquiry, which had occurred “by the way” (Mar_9:33-34). The same reference also seems to throw light on the exact purport of the question itself. Tell us “then” (Mat_18:1, R.V.) what is the truth about this subject of greatness. Who is greater and who is less, in regard to this point? The Saviour answers by placing a little child in the midst of them, and then taking it in His arms (Mar_9:36), as though He would say by that action, This is to be great in My kingdom, and to be dear unto Me, viz., to be as this babe is, and think nothing about it. True greatness in My kingdom consists, in other words, in not seeking greatness at all. In the rest of the passage the Saviour goes on to further explain and enforce this statement, by showing, first, what is true of such persons on earth; and, second, what is thought of them in heaven.
I. What is true of them upon earth.—Viz., that they are those on whom the welfare of the world itself turns. We may see this, on the one hand, by what is true of their friends. How well it is with all those who show them kindness and love! How well it is even in the case of the very humblest among them! To receive the least of such as being what he is, viz., a believer in Christ, is all one, in Christ’s sight, with receiving Himself (Mat_18:5). This is the well-known principle of Mat_25:40. And this is, also, if we think of it rightly, having a crown of greatness indeed. What, for a creature, can be a greater privilege than that of ministering to the Creator (see Rev_22:3). It is a privilege certainly of which the holy angels seem glad indeed to partake (Mat_4:11; Luk_22:43). Can any persons be greater, therefore, than those who can put this privilege within any man’s reach? And who are in this way, therefore, as it were, the ambassadorial representatives of Christ Himself upon earth? We may see the same also, next, by seeing what is true of those persons who are the enemies of such men. Unhappily, that there are such is only too plain. There are those, who, so far from “receiving” (Mat_18:5) these, seek to hinder them in their course; and, either by persecution or opposition, on the one hand, or by persuasion and temptation, on the other, seek either to drive them or seduce them into wrong. Evil indeed is it with any man who attempts anything of the kind. All such attempts are things, in God’s sight, of the most serious kind. Nothing more so, in fact. Better anything, in fact, for any man than to have this true about him. Better have round about him in the most helpless position the heaviest possible weight (Mat_18:6). Better lose also any part of himself—even the limbs he moves with, the eye he sees with—than in this way to lose all and lose it also for ever! (Mat_18:8-9). Nothing is more evil, in fact, than being the “occasion” (Mat_18:7) of evil to those that are Christ’s. See, therefore, on the whole, what a double crown of greatness these carry about with them as they move. There are none more to be cherished than these—none more to be feared than these—amongst all the inhabitants of the world. Can any of its inhabitants either expect or ask to be really higher than that?
II. What is thought of them in heaven.—Under this head we are shown, on the one hand, that they are the constant objects of God’s regard. In Genesis 28 we read of the angels of God “ascending and descending” between heaven and earth. In Eze_1:14 of “the living creatures that ran and returned as the appearance of a flash of lightning.” In Zec_6:5, of “spirits” which “go forth from standing before the Lord of the whole earth.” And in Zec_1:11 of some such bringing in their report of what they have seen on the earth. A like way of speaking seems to be employed in this place. Even Christ’s “little ones” are represented as having “angels” who bring back tidings about them. And of such angels we seem taught that they all have immediate access to the presence of God. Whatever the mysteries and the difficulties and the errors connected with the subject, this much appears plain. What happens to these “little ones” is of immediate interest to the Great Father of all. Through these higher ones the eye of the Highest of all is for ever bent upon them. Is not this to be “great”? Next, they are shown to be the special objects of God’s recovering grace. Even when astray and so “less than the least,” they are not only within—they are even specially within—the scope of His thoughts. Almost inexpressible, indeed, is the degree of tenderness with which they are thought of at such times. It is like that which happens, when, in a flock of one hundred sheep, one amongst them is lost. Immediately that one sheep, in the shepherd’s mind, has a place of its own. Immediately, therefore, he leaves all the rest of them to go in search of that one. And naturally, therefore, if he finds it, he rejoices in finding it more than over the ninety and nine (Mat_18:12-13). It is a true picture, though an inadequate one, of the will of the Father. His straying “little ones” are not less precious to Him because they are in danger of “perishing.” They are rather—if not more precious, which could not very well be—more thought about, and more longed for, and more sought after by Him (Mat_18:14). Never, it would seem indeed, are His thoughts tenderer than they are to those who need His tenderness most. How great a thing, therefore—how truly great—to be numbered amongst them at all!
1. See, therefore, in conclusion, in the first place, what a secret of contentment is here.—What other distinctions are comparable to this of really belonging to Christ? What can they add to us if we possess this? How far can they compensate us, if we do not? And what have we really lost, if possessing this, we only attain them in part? Also, and lastly, can we really miss what is good in them, if this other possession be ours (1Co_3:22)?
2. See, in the next place, what an incentive to effort is here.—Why should those who enjoy this greatness desire to keep it to themselves? Will it not, in reality, be all the greater if they do not? There is no blessing like that of being a blessing. There is no greatness greater than that of sharing greatness with others. The more light we communicate to our fellow-travellers, the more there will be for us all.
HOMILIES ON THE VERSES
Mat_18:2. The ministry of children.—The Evangelists never hesitated to tell the truth about themselves; however humiliating, still it was told; so that if this be not a veritable record, the men who wrote it must, of all men, have been the most singular in their taste. What can be more humiliating than the spectacle of the disciples as it is presented to us in this chapter? The little child is their teacher. We are in a world of children. They are the poetry of life.
I. The little child has something to give us.
1. What an opening of the heart is made by the coming of a little child.—It is a great lesson for us in more ways than one. It suggests that there is no power by which we are so likely to move the hearts of an adult generation gone from God as the power of little children.
2. When the world is redeemed the spirit of the little child will be supreme. “A little child shall lead them.”
II. We have something to give the little child.—I speak especially to Sunday-school teachers. Your primary work is to train children for Jesus Christ. Teach them that they are the children of God, that they are not the children of the devil; that they are not meant to do the devil’s work; that the love of the Father is towards them, that though they may have evil passions and sins and frailties, yet they are God’s children. Surround them from their infancy upwards with an atmosphere of love. Expect them to feel the power of the love of Christ early. Welcome every sign of a gracious, gentle, loving heart towards Jesus.—J. G. Rogers, B.A.
A child in the midst (A Sunday-school anniversary sermon).—Jesus set a little child in the midst!
I. This is what God did in redeeming the world.—By the incarnation there was “set in the midst” of the prophets, philosophers, armies, governments of the world, “a little child.” The sign that God has come to redeem the world was not in blare of trumpets, volleys of artillery, edicts of emperors, but in the swaddling-clothes that swathed a Babe in a manger. Among the lessons of the holy manger are:—
1. The might of gentleness.
2. The love of God.
II. This is what Jesus did in teaching the disciples.—Some have said it was Ignatius, some Peter’s child. He takes him into His arms. There is a fourfold lesson here.
1. Imitate childhood.
2. Receive childhood.
3. Consider childhood.
4. Care earnestly for childhood.
III. This is what the church does here to-day.—The Sunday-school calls us round the cradle—sets a child in our midst.
1. It indicates faith in the worth of childhood.
2. Admits the need of childhood.
3. Promotes loyalty to the Saviour of childhood.—U. R. Thomas, B.A.
Our Lord’s object-lesson.—The child I suppose to have been a very young child. For such a little child is completely free from folly, and the mania for glory, and from envy, and contentiousness, and all such passions.—Chrysostom.
Mat_18:3-4. The greatest in the kingdom.—
I. None but the lowly are in the kingdom (Mat_18:3).—A most heart-searching lesson! What grave doubts and questionings it must have suggested to the disciples! They had faith to follow Christ in an external way; but were they really following Him? Had He not said, “If any man will come after Me, let him deny himself?” Were they denying self? On the other hand, however, we need not suppose that this selfish rivalry was habitual with them. It was probably one of those surprises which overtake the best of Christians; so that it was not really a proof that they did not belong to the kingdom, but only that, for the time, they were acting inconsistently with it; and therefore, before they could think of occupying any place, even the very lowest in the kingdom, they must repent, and become as little children.
II. The lowliest in the kingdom are the greatest (Mat_18:4).—Though the thought was new to them at the time, it did come home to them; it passed into their nature, and showed itself afterwards in precious fruit, at which the world still wonders. They did not, indeed, get over their selfishness all at once; but how grandly were they cured of it when their training was finished! If there is one thing more characteristic of the Apostles in their after life than any other, it is their self forgetfulness—their self-effacement, we may say. Where does Matthew ever say a word about the sayings or doings of Matthew? Even John, who was nearest of all to the heart of the Saviour, and with Him in all His most trying hours, can write a whole Gospel without ever mentioning his own name; and when he has occasion to speak of John the Baptist does it as if there were no other John in existence. So was it with them all.—J. M. Gibson, D.D.
Mat_18:3. Meetness for the kingdom of heaven.—What is this “conversion” concerning which Jesus says that without it entering the kingdom of heaven is impossible for any man?
I. It is aversion from sin.—Education, society, natural temperament may lead a man to dislike some sins. But with sin, as sin, the unconverted man lives at peace. Conversion changes all this. What the chill of an iceberg would be to a tropical plant, or the gnawings of an ulcer to a sensitive nerve, sin is to his soul. He fears it, he hates it. And this aversion from sin includes all sin—sins of the heart, as well as of the life.
II. It is inclination towards God.—Just as the flowers open to the sun; just as the child runs into the parent’s arms; so does the converted man rise in all his being towards the God who is at once his life and joy. His God-ward tendencies take a practical shape. He loves and delights in all that God loves—God’s book, day, people. Now, to such a man “the kingdom of heaven” is open. He has an eye for its beauty, an ear for its song, a heart for its service. This here on earth. But hereafter the same will be true. Let death come when it may, he is ready for the “kingdom.”—A C. Price, B.A.
Children a parable of the kingdom of heaven.—Every reader of the Gospels has marked the sympathy of Jesus with children. How He watched their games. How angry He was with His disciples for belittling them. How He used to warn men, whatever they did, never to hurt a little child. How grateful were children’s praises when all others had turned against Him. One is apt to admire the beautiful sentiment, and to forget that children were more to Jesus than helpless and gentle creatures to be loved and protected. They were His chief parable of the kingdom of heaven. As a type of character the kingdom was like unto a little child, and the greatest in the kingdom would be the most child-like. According to Jesus, a well-conditioned child illustrates better than anything else on earth the distinctive features of Christian character:
1. Because he does not assert nor aggrandise himself.
2. Because he has no memory for injuries, and no room in his heart for a grudge.
3. Because he has no previous opinions, and is not ashamed to confess his ignorance.
4. Because he can imagine; and has the key of another world, entering in through the ivory gate and living amid the things unseen and eternal. The new society of Jesus was a magnificent imagination, and he who entered it must lay aside the world-standards, and ideals of character, and become as a little child.—John Watson, M.A.
Mat_18:4. Receiving the kingdom of God as a little child.—There are three senses in which this humility may be understood.
1. As opposed to the pride of intellectual self-sufficiency—in receiving the doctrine of the kingdom in a spirit of docility, without doubting or disputation, as when the child shall receive his father’s word with implicit faith.
2. As opposed to the pride of self-righteousness—in receiving the blessings of the kingdom without any consciousness of desert, as when the child shall expect and take favours at his father’s hand without the faintest sentiment of any merits of his own.
3. As opposed to ambitious pride—in receiving the kingdom in a spirit of love for the brethren, without contention for preeminence, as when the nobleman’s child shall, if permitted, make a companion of the beggars on a footing of the most perfect equality.—W. Anderson, LL.D.
Humility.—A farmer went with his son into a wheat-field to see if it was ready for harvest. “See, father,” exclaimed the boy, “how straight those stems hold up their heads! They must be the best ones. Those that hang their heads down I am sure cannot be good for much.” The farmer plucked a stalk of each kind, and said, “See here, foolish child. This stalk that stood so straight is light-headed, and good for nothing, while this that hung down its head so modestly is full of the most beautiful grain.”
Mat_18:6. Injuring others.—The atmosphere of carnality and selfishness in which the disciples were moving, as their question showed, would stifle the tender life of any lowly believer who found himself in it; and they were not only injuring themselves, but becoming stumbling-blocks to others by their ambition. How much of the present life of average Christians is condemned on the same ground! It is a good test of our Christian character to ask—would it help or hinder a lowly believer to live beside us? How many professing Christians are really, though unconsciously, doing their utmost to pull down their more Christ-like brethren to their own low level! The worldliness and selfish ambitions of the church are responsible for the stumbling of many who would else have been of Christ’s little ones.—A. Maclaren, D.D.
Mat_18:7. Giving occasions of stumbling.—If there is any work in the world which peculiarly deserves the name of the work of the devil, it is the hindrance which men sometimes put in the path in which their fellow-creatures are called by God to walk.
I. The most glaring form of the sin of tempting others is that of persecuting and ridiculing the conscientious.—Every one who endeavours to live as God would have him is sure to lay himself open to ridicule, if nothing worse. How easy it is to ridicule the imperfect virtue, because it is imperfect; how easy, and yet how wicked!
II. Are Christians quite safe from doing this great and sinful mischief?—I fear not.
1. Christians are not exempt from the common failing of all men, to condemn and dislike everything which is unlike the ordinary fashion of their own lives.
2. Christians are quite as liable as other men to be misled by the customs of their own society, and to confound the laws that have grown up amongst themselves with the law of God.
3. Christians are very often liable, not, perhaps, to put obstacles in the way of efforts to do right, so much as to refuse them the needful help without which they have little chance of succeeding.
4. Christians are quite as liable as any to give wrong things untrue names, and to take away the fear of sin by a sort of good-natured charity towards particular faults.
5. Christians are liable to that which is the common form of tempting among those who are not Christians; not to persecute or ridicule what is right, but to seek for companions in what is wrong. They are tempted, whenever sin is too powerful for their wills, to double it by dragging others with them on the same path.—Bishop Temple.
Responsibility for wrong-doing.—The words, “It must needs be that offences come, but woe unto that man …” unite in strange contrast the two truths which all the history of human guilt brings before us. Crimes seem to recur with something like the inevitable regularity of a law, and yet in each single instance the will of the offender has been free to choose, and he is therefore rightly held responsible both by Divine and human laws.—E. H. Plumptre, D.D.
Mat_18:8-9. Self-injury.—
I. How, and when, and in what, do men thus injure themselves?—
1. We may take the hand and eye and foot as symbolical of what belongs closely and intimately to our being and nature; our habits, affections, dispositions, tendencies. Do not these perpetually offend us; harm and obstruct the growth, and mar the beauty and symmetry of the spiritual life? Indolence, pride, lust, passion, selfishness.
2. Under this symbolical language we may include things that we blindly and foolishly turn into means of offence and self-injury, viz., outward relationships and circumstances and duties and pleasures.—Anything that makes a man less virtuous, Christlike, less humble and heavenly-minded and self-sacrificing, becomes, in its measure, an “offence” unto him, a means of self-injury.
II. What is the prevention?—A decisive one: “cut them off,” etc. We may think, as we hear people say of a child with some physical weakness or deformity, “in the course of time he will outgrow it.” We fear the reverse will be the case with character. Our habits, weaknesses, obstacles, snares, offences, all these would only gather power with time, undermine our character, and do us deeper harm. It must be no momentary self-chastisement or penance—no mere determination to try to repress—we must adopt no half-measures whatever. Just as with dross in gold, and speck in fruit, and moth in garment, as with parasite and weed, so with these moral offenders, we must “cast them out.”
1. For our own sake.
2. For Christ’s sake.
3. For the sake of others.—Theodore Hooke.
Self-regard involves self-sacrifice.—There are stringent principles in these vivid words. Lawful things may be occasions of sin. Taste, occupations, the culture of some bodily or mental aptitude, study, art, society, all perfectly innocent in themselves and perfectly permissible for others who are not hurt by them, may damage our religious character. We may be unable to keep them in bounds, and they may be drawing off our interest and work from Christ’s service. If so, there is but one tiling to do, put your hand on the block, and take the axe in the other, and strike and spare not. It is of no use to try to regulate and moderate; the time for that may come. But, for the present, safety lies only in entire abstinence. Other people may retain the limb, but you cannot. They must judge for themselves, but their experience is not your guide. If the thing hurts your religious life, off with it. Christ bases His command of self-mutilation on the purest principles of self-regard. The plainest common sense says that it is better to live maimed than to die whole. He is a fool who insists on keeping a mortified limb, which kills him.—A. Maclaren, D.D.
Complete, yet lost; maimed, yet saved!—Note, too, the possibility of a man cultured, full-summed in all his powers, yet, for lack of the one thing needful, perishing, like some tree, rounded, symmetrical, complete, without a branch broken or a leaf withered, which is struck by lightning, and blasted for ever. And, on the other hand, a man may be maimed in many a faculty, and extremely one-sided in his growth, ignorant of much that would have enriched and beautified, but if he have the root of all perfectness in him, then, though he passes into life maimed, he will not continue so there, but every grace which he abjured for Christ’s sake, will be given him, and then “shall the lame man leap as an hart, and the tongue of the dumb shall sing.”—Ibid.
Mat_18:10-14. Consolation respecting the little ones.—In the Saviour’s words, there appear three guarantees for the safety of His “little ones”:—
I. The care of the guardian angels (Mat_18:10).—It does not follow from this that each individual has one guardian angel assigned to him as a good genius to watch over him from the cradle to the grave. Of this Scripture reveals nothing. Enough that to the good angels as heavenly servants is committed the care of the heirs of salvation.
II. The love of the Good Shepherd (Mat_18:11-13).—The Son of man, the Lord of angels, has saved those little ones, and He will not suffer them to perish. There is no weakness in His purpose, no negligence in His oversight, no change in His love. In regard to those who are actually children a fine passage occurs in the second part of the Pilgrim’s Progress. “By the riverside in the meadow there are cotes and folds for sheep, and a house built for the nourishing and bringing up of those lambs, the babes of those women that go on pilgrimage. Also there was here One that was intrusted with them, who could have compassion, and could gather the lambs with His arm, and carry them in His bosom. Now to the care of this Man Christiana admonished her four daughters to commit their little ones, that by those waters they might be housed, harboured, succoured, and nourished, and that none of them might be lacking in time to come. This Man, if any of them go astray, will bring them back again. He will also build up that which was broken, and will strengthen them that were sick. This Man will die before one of those committed to His trust shall be lost. So they were content to commit their little ones to Him.” In a word, all young children who are committed to the Lord in faith, and all childlike Christians, are “safe in the arms of Jesus.”
III. The will of the Father in heaven (Mat_18:14).—It is the Father’s will which the Son interprets and fulfils in saving the lost. It is the same supreme will which secures by the providence of the Son, the guidance of the Spirit, and the ministry of good angels, that none of the rescued ones shall perish. “Not one of these little ones.” The Father has a smile for this child and correction for that; a promise for this one and a warning for that, as each may require; but for every one He has love.—D. Fraser, D.D.
Mat_18:10. Interest in the children (For a Sunday-school anniversary).—
I. Christ’s interest in a little child.—Because the thing on earth most like Himself. So much in men and women unlike Christ. So much in child like Him. Because of the mission Christ came to fulfil. Put into word “save.” Can we clothe the idea in other forms?
1. Christ came to win love. Just what a child can do. Wins his mother’s love first.
2. To keep up the sense of beauty. The most beautiful thing on earth is a little child.
3. To raise the idea of innocence. Purity is taught through innocence.
4. To teach dependence on God.
II. Christ’s revelation of His Father’s interest in a little child.—In heaven God keeps the picture, photograph, vision, correspondent, of every child. God has with Him ever our glorified children, and also the picture of the earth-children. Then:—
1. He knows all that happens to them on earth.
2. He knows what we do with them—how we treat them; how we neglect them.
3. He knows the children that bear, in bodily, and in home, and social, disability—and in early death—the sin-burden of humanity. The pattern, the picture, of every suffering child is always before God. What a precious thought for the children! What a searching thought for those who have to do with the children!
III. Christ’s command to His disciples to take interest in little children.—Our temptation is to “despise the little ones.” We may fail of our duty in two ways.
1. In active faithfulness to them.
2. In receptivity of influence from them.—Weekly Pulpit.
Mat_18:11. Salvation for the lost condition.—Every kind of work supposes something to be done, some ground or condition of fact to be affected by it; education the fact of ignorance, punishment the fact of crime, charity the fact of want. The work of Christ, commonly called a work of salvation, supposes in like manner, the fact of a lost condition, such as makes salvation necessary. “Was lost.” This work is to be a salvation, not as being a preventive, but as being a remedy after the fact.
I. Clear away some obstructions, or points of misconception.—
1. Christ does not mean, when He says “was lost,” that the lost condition is literally accomplished in the full significance of it, but only that it is begun, with a fixed certainty of being fully accomplished.
2. “Total depravity,” is no declaration of Christ, and He is not responsible for it.
3. Your want of sensibility to the lost condition Christ assumes, may prove the truth of it. “If our gospel be hid, it is hid to them that are lost.”
4. God wanted, in the creation of men, free beings like Himself, and capable of common virtues with Himself—not stones, or trees, or animals—and, being free, and therefore not to be controlled by force, they must of necessity be free to evil. This being true, creatures may be made that perish, or fall into lost conditions.
5. The amiable virtues, high aspirations, and other shining qualities you see in mankind, make the assumed fact of our lost condition seem harsh and extravagant. But, considering how high and beautiful a nature the soul is, it should not surprise you that it shows many traces of dignity, even after it has fallen prostrate, and lies a broken statue on the ground.
II. Look at the evidence of the fact and accept the conclusion it brings.—
1. Our blessed Master, in assuming your lost condition, is not doing it harshly, or in any manner of severity.
2. Possibly, He knows you more adequately than you know yourself. What does He in fact say? Notice His parables of the lost sheep and the lost piece of money, etc.
3. Think it not strange if your heart answers, after all, to the heart of Jesus, and reaffirms exactly what He has testified. You live in a world where there is certainly some wrong—you have seen it, suffered from it, and consciously done it. But all wrong, it will be agreed, is something done against the perfect and right will of God, and a shock must of necessity follow it.
III. Speak of the salvation—what it is, and by what means or methods it is wrought.—Manifestly this can be done only by some means or operation that respects the soul’s free nature, working in, upon, or through consent in us, and so new ordering the soul. Christ works by no fiat of absolute will, as when God said, “Let there be light.” He moves on your consent, by moving on your convictions, wants, sensibilities, and sympathies. He is the love of God, the beauty of God, the mercy of God—God’s whole character brought nigh, through a proper and true Son of man, a nature fellow to your own, thus to renovate and raise your own. The result can never be issued save as we on our part believe.—H. Bushnell, D.D.
“Was lost.”—If you see a man topple off the brink of a precipice a thousand feet high, you say inwardly, the moment he passes his centre of gravity, “He is gone”; you know it as well as when you see him dashed in pieces on the rocks below; for the causes that have gotten hold of him contain the fact of his destruction, and he is just as truly lost before the fact accomplished as after. So if a man has taken some deadly poison, and the stupor has begun to settle upon him already, you say that he is a lost man; for the death-power is in him, and you know as well that he is gone as if he lay dead at your feet. So a soul under evil once begun has taken the poison, and the bad causation at work is fatal; it contains the fact of ruined immortality, in such a sense that we never adequately conceive it, save as we give it past tense, and say, “was lost.”—Ibid.
Mat_18:12. Seeking the wanderer.—I. Look at the figure of the one wanderer.
1. All men are Christ’s sheep. All men are Christ’s, because He has been the Agent of Divine creation, and the grand words of the hundredth Psalm are true about Him, “It is He that hath made us, and we are His; we are His people, and the sheep of His pasture.” They are His because His sacrifice has bought them for His. Erring, straying, lost, they still belong to the Shepherd.
2. Notice next the picture of the sheep as wandering. The straying of the poor half-conscious sheep may seem innocent, but it carries the poor thing away from the shepherd as completely as if it had been wholly intelligent and voluntary. Let us learn the lesson. In a world like this, if a man does not know very clearly where he is going he is sure to go wrong. If you do not exercise a distinct determination to do God’s will, and to follow in His footsteps who has set us an example, and if your main purpose is to get succulent grass to eat and soft places to walk in, you are certain, before long, to wander tragically from all that is right, and noble, and pure.
II. Look at the picture of the Seeker.—In the text God leaves the ninety and nine, and goes into the mountains where the wanderer is, and seeks him. And thus, couched in veiled form, is the great mystery of the Divine love, the incarnation and sacrifice of Jesus Christ our Lord. Not because man was so great; not because man was so valuable in comparison with the rest of creation—he was but one amongst ninety and nine unfallen and unsinful—but because he was so wretched, because he was so small, because he had gone away so far from God, therefore the seeking love came after him, and would draw him to itself.—A. Maclaren, D.D.
Mat_18:14. The love of God for little children.
I. A love of utter unselfishness.
II. A love of delight in them.
III. A love of compassion towards them.
IV. A love of trust in the almost infinite capacities of children.—T. Gasquoin.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv1, 2, 6, 8, 10, 15, 19, 21 Mat 18:1; Mar 9:33-35; Luk 9:46-47. Mark: “And being…
APOSTOLICAL AMBITION
Mat 18:1; Mar 9:33-35; Luk 9:46-47. Mark: “And being in the house, He asked them, What were you disputing about with one another on the road? And they were silent; for on the road they had been disputing with one another which one should be greater. And He, sitting down, called the Twelve, and says to them, If any one wishes to be first, he shall be last of all, and the servant of all.” We see here the outcropping of ambition among the apostles, each one wanting the pre-eminence in the gospel kingdom; thus most unequivocally illustrating their need of the fiery baptism, to consume all their ambition, and humiliate them, meek and lowly, at the feet of Jesus, in utter and eternal abandonment to God, to be taught by the Holy Ghost. This is demonstrative proof of the second work of grace in the Divine economy, as no one would dare to call in question the conversion of the apostles. They had already, pursuant to our Savior’s commission, gone all over that country, preaching the gospel, casting out demons, and healing the sick. Jesus never sent out sinners to preach. He does not yoke up the devil’s cattle to pull the salvation wagon, but always uses His own. Jesus very pertinently notifies them that, in His kingdom, the one highest in office is least of all — i.e., deepest down in the valley of humiliation — and servant of all, as his official administrations include all, actually making him the benefactor of all his subordinates. While this is not always true in ecclesiastical officers, it is invariably the matter of fact in the kingdom of God; as in the Divine estimation, going down is coming up, and the enlargement of our field of labor simply magnifies our servitude to all included in these augmented dominions.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Mat 18:1-4
Mat 18:1-4
Becoming like Little Children.
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I. The disciples had asked our Lord, "Who is the greatest in the kingdom of heaven?" And the answer which our Lord made, though it did not give them any particular light as to the manner in which the coming of His kingdom should be realized, did yet give them a view of one leading feature of that kingdom, and impressed it upon them in such a manner that they could never forget it. He took a little child, and set it in the midst of them as a pattern and example, and He said, "Except ye be converted"—that is, except ye be altogether turned from your present jealous, ambitious, rivalrous state of mind—"and become as little children, ye shall not enter into the kingdom of heaven."
II. Now it is obvious that there is much in the character of a little child from which the disciples of our Lord, as ourselves, might learn lessons of great value to their souls: childlike gentleness, teachableness, obedience, truthfulness, purity; in fact, the apparent absence of all the evil qualities and passions, which, though existing in the child’s heart in the seed, have not yet become visible. But I apprehend there is one special quality of the mind of a little child which our Saviour intended principally to hold forth in the text, and this is its unconsciousness of any dignity belonging to it or to its actions. "Whosoever shall humble himself," says our Lord, "as this little child."
III. The lesson which the disciples were chiefly intended to learn is not without its value for ourselves; for it points out to us (1) the manner in which we are to walk along the narrow way which leads to life, ever pressing towards the mark, looking unto Jesus, the Author and Finisher of our faith, without looking upon other things, and without comparing ourselves with others who are striving for the same crown. (2) Imitate little children in the matter of the relation in which your reason stands to your faith. God reveals to you that which you could never have found out for yourselves, and which therefore it becomes you to receive at His hands humbly and thankfully. If we first receive God’s revelation with a little child’s humility, and when we have received it, walk with a little child’s purity and simplicity, then we shall be able to grow in the knowledge of God and of the Lord Jesus Christ, until we come to that blessed state in which we shall know even as we are known.
Bishop Harvey Goodwin, Parish Sermons, 2nd series, p. 310.
References: Mat 18:1-4.—H. Ward Beecher, Christian World Pulpit, vol. vi., p. 298. Mat 18:1-10.—Clergyman’s Magazine, vol. iii., p. 151. Mat 18:1-14.—A. B. Bruce, The Training of the Twelve, p. 200; Parker, Inner Life of Christ, vol. iii., p. 40. Mat 18:2.—J. Keble, Sermons for Saints’ Days, p. 77.
Mat 18:2-3
Christian Innocence.
When our Lord took a child, and set it in the midst of the disciples, and made its face the answer to their question, "Who is the greatest in the kingdom of heaven?" nay, even told them they could not enter into the kingdom of heaven unless they were converted and became as that child, he certainly laid them and us under a very serious obligation to inquire what it is in this image which He loved, and after which He would mould us.
I. The purity and innocence of any human creature are not and cannot be his own; we are only innocent so far as we claim nothing of our own, so far as we look out of ourselves, so far as we forget ourselves in another. The reverence for unconsciousness, the almost worship of childhood, are nothing else than a silent homage to this doctrine. And the protest against mere unconsciousness, the desire we feel that a child should grow into a distinct living person, the conviction we have that the command, "Know thyself," does descend from heaven, even when obedience to it seems sometimes to bring us to the very brink of hell,—this also is a witness in behalf of the same doctrine. For how can there be any giving up of self if there is not a self to give up? How can a man cease from his own works and his own strivings if there is nothing working and striving within him which he has to cease from?
II. All attempts to make ourselves innocent by putting ourselves into a regulated atmosphere, and trying to bar out the intrusion of evil; all attempts to cut ourselves off from sinners, lest they should defile us; all treatment of other men’s evils as if they were not our own, must be fatal to the acquisition of Christ’s innocence, the only innocence which God knows anything of. On the other hand, it is contradicting Scripture, and reason, and experience to say that those who have been most stained with outward and inward defilements may not receive the gift of innocency in its fullest measure. "Thou shalt purge me with hyssop, and I shall be clean," was the confident and well-grounded assurance of a man upon whose conscience lay the burden of adultery and murder. Let men frame what notions they may about baptismal purity, the sacrament of the Lord’s Supper witnesses that the sin-stricken man, who has discerned that he never had and never can have anything righteous in himself, may become altogether childlike and spotless when he turns from himself and seeks for fellowship with Him in whom is no sin.
F. D. Maurice, Sermons, vol. i., p. 82.
Reference: Mat 18:2, Mat 18:3.—J. W. Burgon, Ninety-one Short Sermons, No. 10.
Mat 18:3
I. The expression "converted" is one requiring careful examination; with the simple Greek word faithfully rendered, our text would be, "Except ye be turned." It appears, then, that men must be turned, or they cannot enter into Christ’s heavenly kingdom. This first implies that they are, before such turning takes place, proceeding in a direction which will not lead them to that kingdom. We are all, when Christ’s Gospel meets with us, proceeding in a direction averse from that which is our highest interest, the salvation of our body, soul, and spirit, in a glorious and eternal state. We are seeking the lower welfare of the animal soul, not the higher welfare of the immortal spirit. The direction of our path must be changed; we must be turned.
II. Of what sort is this turning? It is plain that it is not any partial change in the outward life, not any polishing and rounding of the circumference of a man’s character, but a changing of the centre itself, a change thorough and complete. It is not the opinions alone which are in question here; the desires are changed also. From having no mind to God, no eye to eternity, the desire after Him is awakened, and things invisible and eternal assume their proper place of prominence.
III. Consider the manner of the change. The turning is not the work of an instant. However rapid the thaw, the thick-ribbed realm of ice will not melt away but by degrees. However complete the renewal at last, there is an inertia to be overcome, an impulse to be communicated and to gather force, before the whole mass will obey the moving hand, in the spiritual as well as in the material world. There is no reason to question, but every reason to believe, that here as elsewhere the miracle is the exception, the ordinary agency by secondary means the rule; that conversion is not in the generality of cases the sudden, well-defined event which it is represented to be, but the gradual accruing result of the teaching and operation of the Spirit, working through the common every-day means of grace.
H. Alford, Quebec Chapel Sermons, vol. iii., p. 67.
I. Man was made for God. He made us to behold Him; beholding, to reflect Him; reflecting Him, to be glorified in Him. He willed, evermore, to shine on into our souls, to be the light of our souls, that we might see all things truly by His light. He willed to make us holy, that we might be little pictures of Himself, and that He might dwell with good pleasure upon us, as a father’s soul rests with joy and love upon the child of his love. From this we fell by sin; to this God willed to restore us in Christ. Sin was to choose, against God’s will, something instead of God. In whatever way the change may be wrought, a change there must be. God is the Lord, the Father, the centre of the soul, The soul must turn wholly to Him for its life, its light, its peace, its joy, its resting-place, all good to it, all goodness in it. As the flower follows the sun, opens itself to its glow, and through that glow sends forth its fragrance and ripens its fruit, so the soul must turn to Him, the Sun of righteousness, unfold itself wholly to His life-giving glow, hide nothing from His searching beams, and through the fire of His love ripen to Him the fruits of His Spirit.
II. Conversion to God is not a mere ceasing from some sin when the temptation ceases. It is not a breaking off from outward sin, while the heart enjoys the memory of it, and enacts it again in thought. Conversion is not a passing emotion of the soul, nor is it a mere passionate sorrow or remorse. Without ceasing from sin there is no conversion. Yet to cease from sin is not alone conversion; nor is it for the soul only to condemn its own sin. It is to hate, for the love of God, whatever in the soul displeases God; it is to hate its former self for having displeased God; conversion is a change of mind, a change of the heart, a change of the life. The mind, enlightened by the grace of God, sees what once it saw not; the heart, touched by the grace of God and melted by the love of God in Christ Jesus, loves what once it loved not, and the life is changed, because the mind and heart, being changed, cannot endure the slavery to the sins which before they chose; and now they love, for the love of Jesus, to submit and subdue themselves to the love of God, which before they did not endure.
E. B. Pusey, Parochial and Cathedral Sermons, p. 16.
There is something exceedingly touching and full of instruction in the association of the words and acts of our blessed Lord with little children. If the story of redemption had been invented by man, and the Son of God had been described in His incarnate course on earth by mere human imagination, we may well conceive that this would have been otherwise. The mind of the Gospel would have been that of the disciples, who forbade the children to come to Him. Our religion would have been a stern, and forbidding, and restrictive code of morals, not the glorious Gospel of freedom and love.
I. Notice the humility of the child. We may speak with children without danger of wounding their self-esteem; we feel that it ought not to be present, and we act as if it were not. We expect to find in them a natural consciousness of their lowly position, springing from the mere simplicity and meekness of the helpless and inexperienced. Now, in humility the candidate for the kingdom of heaven must be as the little child.
II. The trusting disposition of the child is necessary for the disciple of Christ. Distrust is the offspring of worldly experience. It would be in the highest degree unnatural to find it in the disposition and behaviour of a young child. Our reconciled Father in heaven calls on us to trust Him. He invites us with no double purpose. It is as much a duty to trust God as it is to serve Him.
III. We must be teachable, like little children. The child is willing to learn, ready to receive, apt to lay up what is heard; in ordinary cases, not difficult to persuade, open to truth and to conviction. So must it be with Christ’s disciples.
IV. Loving obedience. It is especially the gem and perfection of a child’s character to obey. He who knows God, trusts God, is taught by God, and obeys not God is a example of inconsistency difficult to conceive. Never, for a moment, imagine that you can be right in heart towards God, without a life consciously and diligently spent in obeying Him and glorifying Him, and growing up towards a perfect man in Christ under the sanctification of His Spirit.
H. Alford, Quebec Chapel Sermons, vol. iii., p. 116.
References: Mat 18:3.—Homiletic Magazine, vol. ix., p. 335; G. B. Ryley, Christian World Pulpit, vol. vi., p. 154; Clergyman’s Magazine, vol. xv., p. 338; S. A. Brooke, Church Sermons, vol. i., p. 177; S. Baring-Gould, Preacher’s Pocket, p. 52.
These words of the Lord teach us to look upon the life of the Christian as a glorified child-life.
I. As regards its faith. The child has undoubting faith in those who are set over him, in his parents and teachers. Is there any more touching picture than that of a group of children who listen to their father or mother with eager questioning eyes, and receive as gospel every word that falls from those hallowed lips? Even as children believe with unquestioning faith, so we, whom the Son of God has purchased with His precious blood, believe our Lord. Other masters may give their disciples a stone for bread, a scorpion for an egg; the word of our Lord is evermore the bread of our lives, whether we understand its full meaning or not. He who has learned this childlike faith in his Saviour is like a man who sails out of the broad sea into a sheltered haven.
II. As regards its love. The love of the child is without partiality. Let there be only a human eye, a human face, and the child will smile to greet it; the child of the prince will clasp the hand of the beggar. And may we not say that we Christians love all men without distinction, with a childlike love? To us, also, every human face is holy, but we are better off in this respect than the child; for the child loves not always wisely. His love is blind, even as his faith is ignorant. But we in whose heart the Spirit of the Lord has implanted this love for men can read on every human brow this inscription, this solemn writing, which makes every human countenance sacred: God "hath made of one blood all nations of the earth,... that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us."
III. As regards its hope. The child’s hope knows no boundary. He sees no thorns in the present, and so he can enter deep into the flowery life which he sees around him, and looking out into the future, he sees the flowers of the present blooming still. The grace of Christ offers to all Christians what is most lovely in the life of the child—its faith, its love, and its hope. And it offers these things transformed and glorified. The hope of the Christian is not the careless hope of the child; he knows why he hopes. Christians are children of hope, because they believe in Christ, who, as the Apostle says, is in them, "the hope of glory." Through the mercy of God, they are born again unto a lively hope.
F. A. Tholuck, Predigten, vol. iii., p. 284.
Mat 18:4
I. Notice the expression, "Whosoever shall humble himself"—it is not be humble—"Whosoever shall humble himself." It implies a process, and then a victory; it recognizes and presupposes a state of pride; it declares humility not a gift, but an attainment, not by nature, but by grace. And this humility is as much better than a natural humility as the grace of God is better than a man’s own disposition, or as holiness is superior to innocence.
II. How shall we cultivate it? (1) Be sure that you are loved. We are all inclined to be proud to those whom we think do not like us, and we all can stoop to anything for those of whom we are fond, and of whom we believe they are fond of us. Therefore the first root of humility is love. (2) Realize yourself the object of great mercy. Take your sorrows as a proof of remembrance, and all your blessings as each a mark of an individual favour to you; for this will endear God to you. (3) Be more reverential in your religion, because, if once you can establish the relationship of a true humility to God, it will not be very difficult to go on to be humble to man. He who has once felt as a child to His heavenly Father will be ready to be a child to every one. (4) Do acts of humility. For act feeds feeling as much as feeling nourishes act. God will mark His approbation of acts like these by increasing in you the humility which dictates them, and for the sake of which you have done them.
J. Vaughan, Fifty Sermons, 7th series, p. 235.
Mat 18:6
I. The Christian home is an instrument of incalculable power for drawing forth and presenting in their full form and force all those ministering qualities and energies by which, in all ages, society is blessed and saved. But it has a further, deeper, and larger power. It can touch the life of society at the very spring, and renew it. "Suffer little children to come unto Me, and forbid them not," says Christ: "for of such is the kingdom of God." Had the Church understood the words of the Master, and in that mind undertaken the training of these little ones, we should not now be sighing and crying for the signs of the kingdom of heaven among men.
II. The root of the mischief—the fundamental cause of the failure of the Church to make the Gospel the power which God intended it to be in the spiritual education of mankind—is to be found in a radical misconception of the function of the Church. It has sought to rule in His name; it was set to witness to His truth. God has been systematically presented to the mind of Christendom, and of course to the youth of Christendom, and its homes, as the Ruler, the Lawgiver, the Judge, rather than as the Father; and the Church has been more prompt to wield authority than to minister and save. It is not too much to say that the chief trust of Christendom has been in law, as a power superior to love, in rebuking and destroying that sin from which man must be saved or perish. Never forget that the first, the fundamental principle of a Christian education is the surrounding the young spirit, in the very cradle of its higher life, with the witness that it is born into the Father’s home, and that it has a right, in all its struggles, its sufferings, and its sins, to claim the Father’s pity, to cry for the Father’s help, and to rest on the Father’s will and power to save.
III. A second great principle of Christian culture, which the Church has failed to grasp and to wield as a power, is this: Christ bids us remember that men have to be trained here for the universe and eternity, and that the training must begin in the home, if it is to bear any blessed and lasting fruit. "A man’s life consisteth not in the abundance of the things which he possesseth," said the Master. "Man shall not live by bread alone, but by every word which proceedeth out of the mouth of God." How much of our education of our children has respect exclusively to the question, What kind of training will most largely and swiftly pay? And our thought concerns not what it will pay the man as an immortal being, with eternity before him to work out the great plan of his existence.
J. Baldwin Brown, Christian World Pulpit, vol. xvii., p. 392.
References: Mat 18:6.—T. Arnold, Sermons, vol. ii., p. 48; F. Wagstaff, Christian World Pulpit, vol. xix., p. 409.
Mat 18:7
If there is any work in the world which peculiarly deserves the name of the work of the devil, it is the hindrance which men sometimes put in the path in which their fellow-creatures are called by God to walk. Of all the temptations which surround us in this world of temptations, the most difficult, in almost all cases, to deal with, are those which our fellowmen cast in our way.
I. The most glaring form of the sin of tempting others is that of persecuting and ridiculing the conscientious. It is almost always easy to find means for doing this. Every one who endeavours to live as God would have him is sure to lay himself open to ridicule, if nothing worse. There is mixed up with our very best actions quite enough of weakness, of folly, of human motives, of human self-seeking, to give a good handle to any one who seeks for a handle, and supply materials for a bitter jest, for a scoff, not quite undeserved. How easy it is to ridicule the imperfect virtue, because it is imperfect; how easy, and yet how wicked!
II. Are Christians quite safe from doing this great and sinful mischief? I fear not. (1) In the first place, Christians are not exempt from the common failing of all men, to condemn and dislike everything which is unlike the ordinary fashion of their own lives. (2) Again, Christians are quite as liable as other men to be misled by the customs of their own society, and to confound the laws that have grown up among themselves with the law of God. (3) Again, Christians are very often liable, not, perhaps, to put obstacles in the way of efforts to do right, so much as to refuse them the needful help without which they have little chance of succeeding. (4) Again, Christians are quite as liable as any to give wrong things untrue names, and to take away the fear of sin by a sort of good-natured charity towards particular faults. (5) Lastly, Christians are liable to that which is the common form of tempting among those who are not Christians; not to persecute or ridicule what is right, but to seek for companions in what is wrong. They are tempted, whenever sin is too powerful for their wills, to double it by dragging others with them on the same path.
Bishop Temple, Rugby Sermons, 1st series, p. 166.
I. The little child is the hero of Christ’s panegyric in the context. The little child is the type of the citizen of God’s kingdom. Its simplicity, its innocence, its frankness, its trustfulness are the badges of civic privilege in the heavenly polity. And as the little child is the subject of the encomium in the context, so is it also the occasion of the warning in the text. It is the stumbling-block placed in the way of Christ’s little ones that calls down the denunciation of woe. We may resent the imputation of a childish nature; we may throw off its nobler characteristics, but its feebler qualities will cling to us still. The category of Christ’s little ones is as wide as the Church is wide, as mankind is wide. We are all exposed to the force of some stronger nature than our own—stronger in intellect, or stronger in moral character and definiteness of purpose, or stronger (it may be) in mere passion of temperament, attracting us to the good or impelling us to the evil.
II. Let no man think that he can escape responsibility in this matter. There is some element of strength in all, even the very weakest. It may be superior intellectual power or high mental culture; it may be a wider acquaintance with the world; it may be a greater force of character; it may be more enlarged religious views: in some way or another each man possesses in himself a force which gives him a power over others, and invests him with a responsibility towards Christ’s little ones.
III. Against the perils of influence I know of only one security—the purification, the discipline, the consecration of the man’s self. Be assured, if there is any taint of corruption within, it will spread contagion without. It is quite impossible to isolate the inward being from the outward. No man can be always on his guard. "Out of the abundance of the heart the mouth speaketh." Each one of us carries about with him a moral atmosphere, which takes its character from his inmost self.
Bishop Lightfoot, Oxford and Cambridge Journal, Oct. 26th, 1876.
Reference: Mat 18:7.—H. Melvill, Penny Pulpit, No. 1,579.
Mat 18:10
I. What is meant to be impressed upon us by the text is that in our carelessness about sin and God’s service we stand, as it were, alone in creation; that higher beings view with interest every one who is striving to do God’s will; that they rejoice over every soul gained over from the cause of evil to the cause of good. We know how worse than indifferent we often are to both these things; that those who are called in the text "little ones," that is, persons with great want of knowledge, and with neither outward circumstances nor force of character to commend them to general notice, but yet really desirous of doing their duty, that these "little ones" we are far from particularly respecting, and farther still from helping them on amidst the difficulties of their way.
II. If we look at what our nature is, and how few set themselves in earnest about renewing it, we may feel quite sure that both we ourselves, and every individual with whom we are acquainted, will meet in the world his share of difficulties and temptations. But let us for ourselves, every one individual amongst us, take heed, for his own personal part, that neither for himself nor for others does he assist in creating these difficulties and temptations. It is a guilt distinct from the general guilt of our own sins in the sight of God, and one which greatly aggravates that. If we lived alone in the world, then our badness would hurt ourselves only; it would be sin, but it would not be what the Scripture calls "offence;" that is, conduct to hurt the souls of others. But we do not live alone; we cannot act independently of others; our good and evil must have an effect upon them; our good must bring forth fruit in the hearts of others also; our sin must contain that other and deeper guilt of tempting or disposing to sin some of God’s little ones.
T. Arnold, Sermons, vol. iii., p. 193.
References: Mat 18:10.—H. W. Beecher, Christian World Pulpit, vol. iii., p. 371; A. Mursell, Ibid., vol. xxiv., p. 8; Clergyman’s Magazine, vol. xiii., p. 136; H. P. Liddon, Three Hundred Outlines on the New Testament, p. 25; G. Matheson, Expositor, 2nd series, vol. vi., p. 370; Bishop Boyd-Carpenter, Contemporary Pulpit, vol. vi., p. 321; M. Dix, Sermons Doctrinal and Practical, p. 40.
Mat 18:10-14
Think of His words, and you will see, first, that Jesus isolates each of us, setting us one by one apart: "despise not one;" He is come to save that one; "if one of them be gone astray;" "not His will that one should perish." He who counts our hairs much more counts us. Next, you will see that Jesus measures the worth of each human being by God’s special and separate care of him. "Despise not one," for his angel is before the Father’s face. "Despise not one," for the Son is come to save him. Thus, finally, Jesus having isolated each and weighed the worth of each of us, finds us in His Father’s sight equal.
I. Notice, also, those two proofs which Jesus gives us of the rare price at which God prizes each soul of His. He singles out the two classes of men whom we set the least store by, and shows how His Father handles them. There are the little ones whom we despise, and there are the lost ones whom we both despise and dislike. The sin of despising the little ones of God falls mainly, perhaps, on the unconverted man, the sin of repelling lost ones mainly on the Church. But to the despised little ones God does honour, for their angels are such as always see His face; to the disliked lost ones God shows love, for to seek them He sends His Son.
II. Notice in what way it is that the teaching of Jesus has cut the roots from that self-valuing or self-praising which leads men, and has always led them, to undervalue and despise others. I may seek to sober man’s conceit by showing man’s littleness at his best, by reminding him how human greatness turns to dust, and how, in spite of wealth, or birth, or fame, or wisdom, men are but poor things while they live, and being dead are equal in their graves. This is the moralist’s way; it is not Christ’s. No word, scornful or sad, drops from His mouth to lower the dignity or to lessen the worth of the nature He had chosen to wear. He comes to put our self-esteem on its true footing. It is not what is peculiar to you or me which makes either of us precious to God; it is what is common to us all. God is no respecter of persons, but He respects men. We are greater than we thought, but it is a greatness in which we share alike. Because we are men, with a separate personality like God’s, with a separate responsibility to God, with an immortal capacity for personal fellowship with God, therefore we are, each of us, creatures of uncountable value, on whom angels may deem it no indignity to wait, and for whom God’s Son will not grudge to die.
J. Oswald Dykes, Christian World Pulpit, vol. xvii., p. 307; see also Sermons, p. 219.
Reference: Mat 18:11.—H. Bushnell, Christ and His Salvation, p. 57-
Mat 18:12
I. Look at the figure of the one wanderer. (1) All men are Christ’s sheep. All men are Christ’s, because He has been the Agent of Divine creation, and the grand words of the hundredth Psalm are true about Him, "It is He that hath made us, and we are His; we are His people, and the sheep of His pasture." They are His because His sacrifice has bought them for His. Erring, straying, lost, they still belong to the Shepherd. (2) Notice next the picture of the sheep as wandering. The straying of the poor half-conscious sheep may seem innocent, but it carries the poor thing away from the shepherd as completely as if it had been wholly intelligent and voluntary. Let us learn the lesson. In a world like this, if a man does not know very clearly where he is going he is sure to go wrong. If you do not exercise a distinct determination to do God’s will, and to follow in His footsteps who has set us an example, and if your main purpose is to get succulent grass to eat and soft places to walk in, you are certain, before long, to wander tragically from all that is right, and noble, and pure.
II. Look at the picture of the Seeker. In the text God leaves the ninety and nine, and goes into the mountains where the wanderer is, and seeks him. And thus, couched in veiled form, is the great mystery of the Divine love, the incarnation and sacrifice of Jesus Christ our Lord. Not because man was so great; not because man was so valuable in comparison with the rest of creation—he was but one amongst ninety and nine unfallen and unsinful—but because he was so wretched, because he was so small, because he had gone away so far from God; therefore the seeking love came after him, and would draw him to itself.
A. Maclaren, A Year’s Ministry, 2nd series, p. 267.
Reference: Mat 18:12.—R. C. Trench, Notes on the Parables, p. 373.
Mat 18:14
Nothing impresses us so much with God’s inexhaustible love in creation as tracing it into its minute provisions, and searching for its arrangements which escape the common sight of men. However we may fail to reach the extent of that love of creation, one lesson is powerfully impressed upon every reasonable being by such appearances—that it is not the will of our Creator that one of the least of His creatures should perish. Where the farthest and smallest rillets are pure the fountain must be pure also. The creative mind of God is love.
I. When we speak of God’s creative love we must infer that human effort is included in that creative love; that when our Creator declared it to be His will that His creatures should not perish He took into account the powers which he bestowed on man. In creation God has ordained that we should be workers together with Him, in carrying out His beneficent purposes.
II. From the world of matter let us pass upwards to the world of spirit. This, too, is God’s creation. And here likewise His creative love is equally visible. But here, again, as in creative, so in redemptive love, God distinctly takes into account and weaves into His purposes the agency and diligence of His people. Without man, it is His ordinance that His earth remain unfilled, and bring not forth bread to the eater; without man, it is equally His ordinance that spiritual culture shall not take place. We should never, in creation, providence, or grace, sever the love of God from that which it involves, our own most earnest striving together with Him in the direction of that love; every thwarting and making void of God’s love is against ourselves, not against Him. If the husbandman, through idleness or wilfulness, till not his ground, though others so far lose, he is the chief sufferer; if a church, or a family, or an individual work not together with God in His will that none should perish, there may be general loss ensuing, but that church, that family, that man shall bear the chief burden to all eternity.
H. Alford, Quebec Chapel Sermons, vol. iv., p. 257.
Consider the love of God for little children. It is—
I. A love of utter unselfishness.
II. A love of delight in them.
III. A love of compassion towards them.
IV. A love of trust in the almost infinite capacities of children.
T. Gasquoine, Christian World Pulpit, vol. xii., p. 389.
References: Mat 18:14.—H. M. Butler, Christian World Pulpit, vol. xviii., p. 241; see also Harrow Sermons, p. 230; C. Garrett, Loving Counsels, p. 161. Mat 18:15-20.—A. B. Bruce, The Training of the Twelve, p. 209. Mat 18:15-35.—Parker, Inner Life of Christ, vol. iii., p. 49.
Mat 18:19-20
I. When we consider the great promises which are made to prayer, and particularly the great blessing attached to public worship which the words of the text imply; when we consider, moreover, how sacred and almost Divine the prayers of the Church are, and how these prayers themselves are almost in a manner sanctified, and made more acceptable by the holiness of the places in which we meet together, it is surely a matter greatly worthy of inquiry how it is that Christians in general derive so little benefit from the prayers of the Church, in comparison with what they might in all reason be expected to do. Doubtless the reason is because persons come to church without consideration; they neither think of God nor seriously concerning themselves.
II. It may, indeed, be almost impossible for any one to shut out the world from his thoughts when he comes to church, if he is very much taken up with it at other times; but then when he finds that he is not able to pray on account of wandering thoughts, this ought to remind him that he is in a dangerous and bad way, that there is something wrong in his way of going on. For he may be quite sure if his mind is too distracted to wait upon God, that he is serving another master. It is evident that our prayers depend upon our manner of life. No one can express wants he does not feel, but he who most feels his want of assistance from God will be sure to pray aright.
III. We cannot doubt but that the words of the text do contain a great and assured truth that, over and above the usual and sure benefits of prayer, where two or three are gathered together in the church, there Christ is in the midst of them, in some mysterious and life-giving manner beyond understanding—present to hear their prayers, present with Divine power to bless them and give them His peace. According as any man lives, so does he pray, and as far as he lives aright he will pray aright; and by prayer—serious and devout prayer—men are brought into some mysterious nearness to the Almighty God; they feel beneath them and around them the everlasting arms.
Plain Sermons by Contributors to "Tracts for the Times," vol. i., p. 206.
References: Mat 18:19.—E. M. Goulburn, Thoughts on Personal. Religion, p. 132; J. Thomas, Catholic Sermons, vol. ii., p. 109. Mat 18:19, Mat 18:20.—Parker, Cavendish Pulpit, vol. ii., p. 245.
Mat 18:20
Christ with Us.
I. In considering this subject, we must bear in mind that the human nature of our blessed Lord and Master must be subject to those laws of nature which He, as God, hath ordained and decreed. The human nature, being a created nature, cannot be omnipresent; nor is this asserted. But the omnipresence of His human nature is not implied in the promise of our text, although its presence in various places is. It is a presence promised to His Church and people wherever they may be; but this is to be distinguished from that universal presence of the Absolute which is a mystery incomprehensible by the intellect of the creature.
II. Had our Lord remained upon earth, His presence could have been vouchsafed to only a few. When he commissioned His Apostles he breathed upon them, but the breathing of grace is requisite on every soul that it may live, and for that reason our Lord was elevated and placed on His throne of glory. He ascended to that place in the kingdom of heaven, that from thence, the Day-star on high, he might pour down the rays of grace, and through them be present wherever two or three are gathered together in His name.
III. The beams that flow down from the Sun of righteousness are not created beams; they are the sanctifying influences of God the Holy Ghost. Only let us remember that when by the mighty operations of God the Holy Ghost a new light dawns upon the understanding, and a new warmth glows in the heart, and a new power is given to the will, and a new tenderness softens the conscience, and a new creature rises from the putrefying mass of human corruption, susceptible of holy impressions and capable of spiritual affections, it is through the medium of the ever-present Saviour, the God-man, our Lord Jesus Christ, that the Spirit of God, sent by the Father, passeth into the hearts of His people, to be their Guide and support, their Sanctifier, their Comforter, their Paraclete.
W. F. Hook, Parish Sermons, p. 253.
References: Mat 18:20.—Spurgeon, Sermons, vol. xxx., No. 1761; Clergyman’s Magazine, vol. xv., p. 140; H. Wace, Expositor, 2nd series, vol. ii., p. 202; B. F. Westcott, The Historic Faith, p. 115; J. B. French, Christian World Pulpit, vol. xxxi., p. 269; C. Girdlestone, Twenty Parochial Sermons, 1st series, p. 261; G. Huntington, Sermons for Holy Seasons, vol. i., p. 111.
Mat 18:21
I. Today’s Gospel has a side of comfort to us. It reminds us—it puts the truth in a way that none can possibly mistake—of the largeness, the freeness, of God’s forgiveness. "He loosed him, and forgave him the debt." He forgives us from day to day and from hour to hour, and He is not afraid to tell us beforehand—nay, He presses on us as the great hope of our continual repentance and ultimate strength, that we may count upon His forgiveness.
II. But the parable has also its side of warning. "Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?" Our Lord is not speaking at the moment of the attitude of human authority towards offenders against law. Nor, again, is He speaking directly of the duty of judging gently the wrong-doings of others. What our Lord is speaking of in this parable is the forgiveness of personal wrongs to ourselves. The lesson of forgiveness begins in repentance, in the new, unselfish, humble heart, which we learn at the cross of Christ.
E. C. Wickham, Wellington College Sermons, p. 196.
References: Mat 18:21, Mat 18:22.—R. D. Rawnsley, Village Sermons, 2nd series, p. 246. Mat 18:21-35.—Homiletic Quarterly, vol. i., p. 468.
Mat 18:21-22
You will not find a single saying of Christ which has any approach to a maxim of morality, or which draws near to a limited opinion on the subjects which belong to religious life, or thought, or feeling. There is nothing He ever said which is to be taken literally, nothing which is not said within the region where the pure imagination is imperial master. Here is an instance in His talk with Peter. Peter wanted a literal statement as to the duty of forgiveness, its practice and its limits. Christ said, "Until seventy times seven." His answer meant there is no limit to forgiveness between man and man.
I. The text speaks of personal forgiveness, not of social or judicial forgiveness. Nor, again, does it tell us to make a man aware that we forgive a wrong done to ourselves unconditionally. There is a condition—that is repentance. We should forgive, be in the loving temper of forgiveness, and that always, but we cannot, with any regard to justice, make that forgiveness known unless there is some sorrow for the wrong.
II. Peter’s notion of personal forgiveness was that there was a certain time when we were to stop. It is a plausible view, but a tree is known by its fruits, and its results will tell us whether Peter’s notion was right. (1) The first result is hardness of heart. When we cease to forgive, still more when we make it a duty to cease, the temper of forgiveness in us lessens, decays, and finally dies. (2) And the temper of forgiveness is the temper of mercy, pity, and love. With its loss, all these three beautiful sisters are also lost, die, and are buried in our heart. (3) When these three sisters are dead we have no guard against the evils which they oppose.
III. Try Christ’s view, too, by its results. (1) We gain moral power in a beautiful thing, and inward joy in it. (2) Having, through this habit of forgiveness, brought love, mercy, and pity as living presences into the soul, they establish rule in it over the evil passions of hatred, envy, revenge, jealousy, and anger, and finally end by slaying them and burying them in the heart. (3) The soul that forgives first learns to love, and secondly spreads a spirit of love.
S. A. Brooke, The Spirit of the Christian Life, p. 67.
Reference: Mat 18:21, Mat 18:22.—T. Keble, Sermons for Sundays after Trinity, part ii., p. 320; A. J. Griffith, Christian World Pulpit, vol. xxii., p. 22. Mat 18:21-35.—Clergyman’s Magazine, vol. iii., p. 213; Homiletic Quarterly, vol. ii., p. 421; R. C. Trench, Notes on the Parables, p. 150.
Mat 18:23-35
The Unmerciful Servant. The key-notes of this parable are to be found at the beginning and end. It was spoken in order to show that a man should set no limit to the forgiveness of injuries; and in order to show this, the parable goes into the deep things of God. It shows that the motive power which can produce in man an unlimited forgiveness of his brother is God’s mercy forgiving himself. At the close it lays down the law that the act or habit of extending forgiveness to a brother is a necessary effect of receiving forgiveness from God.
I. The practice of forgiving injuries. The terms employed indicate clearly enough that the injuries which man suffers from his fellow are trifling in amount, especially in comparison of each man’s guilt in the sight of God. There is a meaning in the vast and startling difference between ten thousand talents and a hundred pence.
II. The principle of forgiving injuries. Suppose that the methods for practice are accurately laid down, where shall we find a sufficient motive? From an upper spring in heaven the motive must flow; it can be supplied only by God’s forgiving love, on us bestowed, and by us accepted. When, like little closed vessels, we are charged by union with the Fountain-head, forgiving love to erring brothers will burst spontaneously from our hearts at every opportunity that opens in the intercourse of life. But there is more in the connection between receiving and bestowing forgiveness than can be expressed by the conception of yielding to the pressure of a motive. It is not only obedience to a command enjoined; it is the exercise of an instinct that has been generated in the new nature. The method in which this and other graces operate is expressed by an Apostle thus: "It is no more that I live, but Christ that liveth in me." When Christ is in you He is in you not only the hope of glory, but also the forgiving of an erring brother.
W. Arnot, The Parables of Our Lord, p. 185.
References: Mat 18:23.—C. Kingsley, The Water of Life, p. 278; J. M. Neale, Sermons for Children, p. 31. Mat 18:23-35.—Homiletic Magazine, vol. vi., p. 175; A. B. Bruce, Parabolic Teaching of Christ, p. 401. Mat 18:28.—H. J. Wilmot-Buxton, The Life of Duty, vol. ii., p. 190. Mat 18:32.—Homiletic Magazine, vol. x., p. 138. Mat 18:32, Mat 18:33.—F. W. Robertson, The Human Race and other Sermons, p. 278.
Mat 18:33
Forgiveness: one Law for Lord and Servant. This is a parable to show us that our life must be a repetition of the life of God. It is not a title to a mansion in the skies, nor even possession of that, which can make us Christians. It is possession of God’s life. We are to be perfect, even as our Father in heaven is perfect. We are to forgive, even as God forgives, and to be compassionate, as He is compassionate.
I. Our Lord had been talking of discipline, of giving and forgiving offences; and Peter put the question to Him, "How oft shall my brother sin against me, and I forgive him?" The answer of the Lord, folded up in this parable, is, "As often as God forgives you."
II. The second lesson fills out and completes the first. It was not simply because he did not resemble his lord that the servant was condemned. It was also because he would not resemble him. But that implies that he had the ability to resemble him; and the parable makes plain to us that he did possess this ability. The whole scope of the parable goes to show that the lord’s purpose in remitting the ten thousand talents was the bestowal of this power to forgive. And therefore I put the second lesson of the parable into this shape: God’s mercy to us is to be a spring of mercy in us to others. We are receivers mainly that we may be givers. We are ourselves forgiven that we may in turn forgive.
III. The third lesson is, We must take the entire gift or lose all. The entire gift of the king was something more than forgiveness. It was also a forgiving heart. If we shut out mercy from our hearts, if we from our hearts forgive not, we shall by mercy be ourselves shut out. Pardon of our sins is not salvation: there must be life as well as pardon. We live only when God’s life has become ours. And our life grows spiritually only as we practise the life of God. If we do not open our hearts to it, or if, having opened our hearts, we do not follow its leadings, we fall back into a deeper condemnation.
A. Macleod, Days of Heaven upon Earth, p. 100.
References: Mat 18:35.—C. Girdlestone, A Course of Sermons, vol. ii., p. 445; R. Heber, Parish Sermons, vol. ii., p. 337. Mat 19:1-26.—A. B. Bruce, The Training of the Twelve, p. 251. Mat 19:11.—J. E. Vaux, Sermon Notes, 4th series, p. 88. Mat 19:13.—Parker, Hidden Springs, p. 342. Mat 19:13-15.—P. Robertson, Christian World Pulpit, vol. xv., p. 37.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v21 Section 4. (Mat 18:21-35.)
Section 4. (Mat 18:21-35.)
The failure in mercy of one who has received mercy.
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We have now a solemn word upon the responsibility of showing grace in a day of grace. In His teaching as to prayer the Lord has already warned us to the same effect, in words which are almost identical with those which close the parable before us. But here the principle is shown us in the full extent of its application, and enforced in the most absolute way.
(1) The first object in dealing with a brother who has sinned is, as we have seen; restoration. If he shall hear thee, thou hast gained thy brother. Forgiveness is necessarily grounded upon the "hearing," for that alone would show restoration. But Peter has a question here: how often is there to be forgiveness? The Rabbins had already decided as to this, and their limit was three times. Peter has so far appreciated the spirit of the Lord’s words as to more than double this number. Seven was the perfect number: shall his forgiveness of an offending brother be "till seven times"? But the Lord answers, He has put no such limit; and then He puts one which is practically none at all: "I say not unto thee, until seven times, but until seventy times seven." I suppose it would test Christian grace in us, to go even half way to such a boundary line; but the Lord does not mean us seriously to contemplate this. Could it be a question how often I should gain my brother? Peter is after all still viewing things from the stand-point of personal rights. He must still be seeking in some measure his own; but "love seeketh not her own." Hence the personal element still rules here - "sin against me, and I." The Lord takes up, therefore, this very side of things, but to turn it in another direction: "how oft shall I sin against God, and God forgive me?" If there be no limit here, and I am in the sense of this, how can this question of Peter be asked at all?
(2) The similitude which the Lord draws for us here is necessarily a similitude of the Kingdom of heaven. It is not after all a picture of perfect grace, such as we know it in God, although this is as nearly approached as possible for the purpose of the illustration; and, of course, it is a true presentation of God, in no wise inconsistent with the fullest grace. But the Lord will not image one of His own people in the picture that He gives of this unmerciful servant. He is one with the responsibility of such a profession; but without the real apprehension of divine grace, as his conduct shows. Hence the grace shown to him is not the unconditional grace of the gospel, but that which, in fact, is manifested in the Kingdom, as in "baptism for the remission of sins" (Act 2:38) where the grace witnessed to is manifestly conditioned, as here, upon the truth of discipleship. The Kingdom, as we see in the parables, embraces the true and the false, and in it all is governmental, conditional blessing.
The Kingdom of heaven is likened here unto a human king; which prepares us for certain points in it which we must not attribute to the divine. The king here will have a reckoning with his servants; and no sooner has he begun to reckon than there is brought to him one with an overwhelming debt, which argues in itself surely something more than any misfortune can account for. He is ordered, therefore, to be sold, with his wife and children and all belonging to him, for the debt. We see in this the "human" king, of course; yet there is this truth in it, that the sinner against God, as far as he can do it, wrecks not himself alone, but all connected with him. No man can be his own enemy only, as men sometimes assert; and we need no argument to prove how the sins of the fathers are visited upon the children in this world, although in the final account every one answers simply for his own.
So helplessly are we all indebted to the supreme King. Good it is that there is mercy with Him for which all figures fail. The debtor falls at his lord’s feet with an impossible plea for mercy in his own case, - how impossible in our own! "I will pay thee all." The king can accept no such agreement, takes no notice of it; but his heart is moved with compassion, and taking counsel of that, "he loosed him, and forgave him the debt."
(3) All this, thank God, the blessed Speaker has now made very plain to us; but the point of the parable has yet to come. "But that servant went out "out from an experience like this! - "and found one of his fellow-servants, who owed him a hundred pence" - denarii (about a 700,000th part of his own debt just forgiven); "and he laid hold of him, and took him by the throat, saying, Pay me what thou owest."
It was his own that he was demanding. Apart from the violence used, he was, as men say, quite within his rights. That was not the question; and every one at once understands that that was not the question. We too, in the exaction of our own from others, may be within our rights; and why is it that in our own case we are not as simple in judging of the real state of things as we are in the case of the man before us? We have been forgiven (if we are Christians) as well as he; and with regard to a debt in proportion to which his was as nothing. How is it that we can look upon grace or mercy shown to others as if it were anything more than the merest righteousness on our part, from the standpoint of forgiven men?
There follows an appeal, so like his own recent one, save only in its greater reasonableness and simplicity, that it should have pierced the heart of the hardened man: "Then his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee. But he would not, but went off and cast him into prison till he should pay the debt." It is the grace shown him that fully exposes the obduracy of his unmerciful heart.
(4) Plain as the matter seems, it is developed and enforced upon us. The grief of his fellow-servants who bring the account of it to their lord; who on his part summons the guilty man and puts before him the wickedness of his conduct with abhorrence. The close of the parable has the moral of it, that mercy fails for him with whom it fails: "his lord was wroth, and delivered him to the tormentors till he should pay all that was due" - an impossible thing, and typical therefore of an eternal recompense.
A tremendous failure, when divine mercy fails to impress its image on the soul that has been subjected to its influence! Love that subdues not saves not, and this is, of course, the history of an unsaved soul. But the lesson that is to be learned is not to be limited by this, as the Lord’s application of it shows. His government is over sinner and saint alike; and He is the same with sinner and saint in His unchanging reprobation of sin. Communion can only be in the holiness and love of the divine nature; and through all degrees of resemblance to that which has been before us, the principle applies. "So also shall My heavenly Father do unto you, if ye forgive not every one his brother, from your hearts."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Offending the Little Ones. The Unmerciful Servant
Offending the Little Ones. The Unmerciful Servant
1-14. Ambition reproved, and humility taught by the example of a little child (Mar_9:33-37; Luk_9:46-48).
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1. Who is the greatest?] RV 'Who then is greatest?' The 'then'is explained from St. Mark's statement that on the way to Capernaum the disciples had been disputing who was the greatest. The Transfiguration had revived the hopes of the three leading apostles that the Kingdom of Christ was about to be established, and the Twelve were divided into three parties advocating the rival claims of Peter, James, and John to the office of prime minister. Others were perhaps jealous of all three, and favoured other candidates. They, therefore, came to Christ. 'Who then,' said they ('since we cannot settle it ourselves), is the greatest in the Kingdom of Heaven?' According to St. Mark and St. Luke, when they came into Christ's presence, they were ashamed to speak, but Jesus understood the question they desired to ask: cp. Mat_20:20; Luk_22:24. The incident is well placed by St. Matthew after the incident of the half-shekel in which Jesus had shown His own humility by paying the tax. The kingdom of heaven] here the Kingdom of the Messiah wrongly conceived of as an earthly empire.
2. A little child] Perhaps, as He was in Peter's house, one of Peter's children. Tradition, however, says that it was Ignatius, the martyr, afterwards bishop of Antioch.
3. Except ye be converted] RV 'Except ye turn.' A sharp rebuke. The disciples were disputing their rank and precedence in the Kingdom. Jesus denies that they are in it at all. They have turned their backs on it altogether. Only by reversing their course and embracing humility, can they hope even to enter it. Here Jesus uses the 'Kingdom of Heaven' to express the inward character of the true members of His Church.
4. Shall humble himself as this little child] A little child has no pride, knows nothing of worldly rank or position, and is simple, teachable, and loving. In using such an objectlesson, Jesus showed His greatness as a teacher. According to St. Mark, He took the little child in His arms to teach the lesson of love that follows. St. Bernard's definition of humility is true and deep. 'It is the virtue by which a man from the most true knowledge of himself is vile (i.e. of little worth) in his own eyes; the esteeming of ourselves small, inasmuch as we are so, the thinking truly, and because truly, therefore lowlily, of ourselves': see also on Mat_5:5.
5. Shall receive] i.e. with affection, honour, and respect, and with the design of learning from them the special lesson, which they have to teach, viz. humility: cp. Mat_10:40, where 'receiveth you' means 'receiveth your teaching.' One such little child] Not a literal child, but a childlike, humble person of any age. This is the meaning even in St. Luke, who writes, 'this little child,' because the child is taken as representing a class. In my name] i.e. for my sake. Receiveth me] Christ is honoured when His saints are honoured for their likeness to Him. St. Mark (cp. also St. Luke) adds, 'and whosoever receiveth me, receiveth not me, but him that sent me.' Between Mat_18:5 and Mat_18:6 St. Mark and St. Luke insert a saying of John's about a man who was casting out devils in Christ's name.
6-9. Mar_9:42-48 :; cp. also Luk_17:1-2
6. But whoso shall offend (RV 'shall cause to stumble') one of these little ones] i.e. whosoever shall bring about the ruin of the soul of a true believer, by depriving him of the childlike characteristics of humility and love.
It were better for him] RV 'it is profitable for him.' Why better? Because the penalty for ruining the soul of another is eternal death, and it is better to suffer the worst earthly penalty, than to do anything which will incur that awful doom.
A millstone] lit. 'a millstone turned by an ass,' as opposed to one turned by hand, i.e. 'a great millstone' (RV). Were hanged.. were drowned] more exactly, 'had been hanged.. had been drowned,' viz. before he did the deed. Drowning was a Roman and Greek punishment, reserved for crimes of peculiar enormity. It is not known to have been practised by the Jews.
7-9. A short digression. Jesus passes from the case of 'these little ones,' to temptations to sin in the world at large (Mat_18:7), and in individual cases (Mat_18:8-9).
7. Woe unto the world] Jesus has been dealing with 'offences,' i.e. temptations to sin, within the Church. He now applies the same principle to the world at large. It is in every case, He says, a greater sin to lead others into sin than to be led. There is a greater punishment, or 'woe,' for the tempter than for the tempted. It must needs be] A broad statement of the results of human experience, not a definition of the doctrine of fatalism or determinism. God does not compel men to sin, any more than He compels them to be virtuous. Perhaps Jesus had in His mind the case of His own death. The death of Jesus was (the religious state of the nation being what it was) practically certain, yet the human agent, Judas, through whom the offence came, acted freely, and was held responsible for his act.
8, 9. How each man is to deal with his own individual temptations: see on Mat_5:29, Mat_5:30.
10-14. Two reasons are given why we are not to despise 'one of these little ones,' i.e. any humble Christian. One is, that God Himself shows them honour, by appointing angels to be their guardians. The other is, that He cares so much for them, that He has sent His own Son to redeem them (Mat_18:11).
10. Their angels] Though the general ministry of angels to those who are heirs of salvation is generally assumed in the NT. (Heb_1:14, etc.), only this passage and Act_12:15 teach that a special guardian angel is assigned to each individual. It is implied that the angels entrusted with this ministry are of the highest rank, because in an Oriental court only the highest officials see the king's face: cp. 2Ki_25:19.
11. The RV, following many ancient authorities, omits this v. It is, however, difficult to account for its insertion, if it is not genuine. It is certainly not inserted from Luk_19:10.
12-14. Parable of the Lost Sheep, 'which is intended to show that it would be in direct opposition to God's desire for human salvation to lead astray one of those little ones, and to cause him to be lost, like a strayed sheep. Luk_15:4 records the same beautiful parable, though in a different connexion '(see the notes there). The practical lesson is that we must not only be kind to, and honour Christ's little ones (i. e. members of His Church), but, if they go astray, must show our love by seeking to reclaim them, like the Good Shepherd.
15-20. Treatment of an erring brother (peculiar to St. Matthew). The connexion with what precedes is as follows: 'Despise not one of the “little ones” (Mat_18:10-14); if, however, one “offends against thee,” then proceed thus.' The subject changes from that of doing injury to the 'little ones,' against which Jesus has been warning (Mat_18:10-14), to that of suffering injury, in view of which He prescribes the proper method of brotherly visitation. A 'little one' is now defined as a Christian brother in general. Previously he was not only a Christian, but a humble Christian.
15. If thy brother shall trespass against thee] so RV. Westcott and Hort, however, omit 'against thee,' considerably altering the sense of the passage, which then applies to sin in general. Hast gained thy brother] viz. 'back to God, and to thyself.' While he was in his sin, he was lost to both.
17. Tell it unto the church] i.e. the Christian Church, as in Mat_16:18, not the Jewish synagogue, as some have supposed. Jesus uses Jewish expressions, because those only were then intelligible, but He is plainly legislating for His own society. In dealing with offenders the Church is to use, (1) admonition, (2) if that be unsuccessful, excommunication. This was also the Jewish method of procedure. As an heathen man (RV 'gentile') and a publican] Social intercourse with the sinner, while unrepentant, is forbidden. But Jesus does not authorise the more severe forms of excommunication in use among the Jews, which involved cursing and anathematising. The discipline of. His Church is to be mild and gentle.
18. Bind.. loose] see on Mat_16:19. Here the binding and loosing refer specially to judicial decisions, which Jesus says will be ratified in heaven.
19. Again I say] Having promised the ratification in heaven of the judicial decisions of the Church, Jesus proceeds to say the same thing about the prayers of Christians. He lays stress on united prayer. The way to obtain a request, is to call in the aid of a Christian brother and to pray with him. Still more, therefore, will the united prayer of the whole Church prove effectual.
20. For where two or three] Christ proceeds to give the reason why God will grant such prayers. It is that He Himself, the great Intercessor, is personally present in every worshipful assembly of Christians, and presents their prayers to the Father. The passage applies to private prayer-meetings, but is particularly true of assemblies of the Church. The small numbers (two or three) are mentioned to encourage the Christians of the first ages, who would often consist of a mere handful in the midst of a great heathen population. A convincing proof of Christ's divinity may be drawn from this promise, which is rendered all the more evident by a comparison with the Jewish sayings from which it is adapted, e.g. 'Whence is it certain that the Holy and Blessed God is present in the synagogue?' (From Psa_82:1.) 'Whence is it certain that when ten persons are praying, the Divine Majesty is present?' (From the same passage.) 'Whence is it certain that the Divine Majesty is present when two are sitting and studying the law?' (From Mal_3:16.)
21, 22. How often a brother is to be forgiven. A favourite subject for discussion among the rabbis. They taught generally that three offences were to be pardoned.
21. Seven times] Peter thought himself more than twice as liberal as the rabbis. Our Lord's reply (Mat_18:22) teaches that there must be no limit to human pardon, as there is none to Gods: see on Mat_6:12, Mat_6:14-15 and cp. Luk_17:3.
23-35. The unmerciful servant (peculiar to St. Matthew). The lesson is that, inasmuch as God has forgiven us the great and unpayable debt which as sinners we owe to Him, so we also must forgive our brethren the comparatively trifling debts which they have incurred by sinning against us. The parable concerns the Kingdom of Heaven, i.e. it illustrates God's dealing with Christians, not with the world.
23. A certain king] i.e. God. Which would take account] RV 'would make a reckoning with his servants.' 'We are the servants with whom He takes account. This account, as is plain, is not the final reckoning, but rather such as that of Luk_16:2. To this He brings us by the preaching of the law—by the setting of our sins before our face—by awakening and alarming our conscience that was asleep before—by bringing us into adversities—by casting us into sore sicknesses, into perils of death. Thus David was summoned before God by the word of Nathan the prophet; thus the Ninevites by the preaching of Jonah; thus the Jews by John the Baptist' (Trench).
24. Ten thousand talents] An enormous sum (£2,500,000 of our money, if the Attic silver talent of £240 is meant, and still more if the Hebrew silver talent of £410, or gold talent of £6,150, is meant), indicating the absolute impossibility of a man making atonement for his own sin. Only Christ Himself could pay the ransom price of man's redemption and set the debtor free. For sin regarded as a debt, see on Mat_6:12.
25. To be sold] The Mosaic Law allowed the sale of a debtor with his wife and children, these being regarded as his property (Lev_25:39; 2Ki_4:1), but the rabbis disapproved this severity, except in the case of a thief. The reference is to Gentile customs, probably to the Roman law. Spiritually the selling is 'the expression of God's right and power altogether to alienate from Himself, reject, and deliver into bondage all those who have come short of His glory.'
26. Worshipped] i.e. prostrated himself.
I will pay thee all] a sign that his repentance was very superficial, as indeed his subsequent conduct showed. Yet the merciful God accepted even this imperfect repentance, hoping for better things in the future. 'The slave,' says Euthymius, 'asked not for full remission but for time, but the lovingkindness of God granted full remission of the debt. Learn from this that God gives more even than we ask.'
28. An hundred pence] (denarii), i.e. about £2 15s. Od., an insignificant sum, representing the trifling character of offences against man, compared with those against God.
34. To the tormentors] Torture was not a Jewish or Roman punishment for debtors, but it would naturally be applied by an Eastern despot to make the debtor disclose where he had hidden his treasures.
Till he should pay all that was due] 'i.e. (says St. Chrysostom) for ever; for he can never possibly pay.' Others more plausibly see in the 'till,' a hope, or at least a possibility, of final release: see on Mat_12:32.
35. See Mat_6:15.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv1, 15 J. W. McGarvey's The Fourfold Gospel [LXXIII. False Ambition].
J. W. McGarvey's The Fourfold Gospel [LXXIII. False Ambition].
LXXIII. FALSE AMBITION VERSUS CHILDLIKENESS. (Capernaum, Autumn, A. D. 29.) aMATT. XVIII. 1-14; bMARK IX. 33-50; cLUKE IX. 46-50.
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c46 And there arose a reasoning among them, which of them was the greatest. b33 And he came to Capernaum: c47 But when Jesus saw the reasoning of their heart, band 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 i was the greatest. [The Lord with his disciples was now on his way back to Galilee from Cæsarea Philippi, where, some ten days before, he had promised the keys of the kingdom to Peter, and where he had honored Peter and the sons of Zebedee by a mysterious withdrawal into the mount. These facts, therefore, no doubt started the dispute as to which should hold the highest office in the kingdom. The fires of envy thus set burning were not easily quenched. We find them bursting forth again from time to time down to the very verge of Christ's exit from the world-- Mat_20:20-24, Luk_22:24.] 35 And he sat down, and called the twelve, and he said unto them, If any man would be first, he shall be last of all, and servant of all. [The spirit which proudly seeks to be first in place thereby consents to make itself last in character, for it reverses the graces of the soul, turning love into envy, humility into pride, generosity into selfishness, etc.] a1 In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? [Not comprehending our Lord's answer and wishing to have him definitely point out the honored person, they now come asking this question. Had Jesus wished to teach the primacy of Peter, no better opportunity [430] could have been found.] 2 And he called to him a little child b36 And he took a child, cand set him by his side, band set him in the midst of them: and taking him in his arms, he said unto them, aVerily I say unto you, Except ye turn, and become as little children, ye shall in no wise 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. [Jesus told them plainly that they must turn from their sin of personal ambition or they could not be his disciples--part of his kingdom--and he pointed them to a little child as the model in this particular, because the humble spirit in which the child looks up to its parents stood out in sharp contrast with their self-seeking, self-exalting ambition.] 5 And b37 Whosoever shall receive one of such little children cthis little child in my name, receiveth me: and whosoever shall receive breceiveth me, receiveth not me, but creceiveth him that sent me: for he that is least among you all, the same is great. [Greatness does not consist in place. Disciples who receive those of a childlike spirit and disposition that they may thereby honor the name of Christ are honored of Christ as the greatest. The words "in my name" probably suggested to John the incident which follows.] 49 And John answered and said, Master, bTeacher, we saw one casting out demons in thy name; and we forbade him, cbecause he followeth bfollowed cnot with us. [Was not one of our immediate company. This man's actions had excited the jealousy of John. Jealousy as to official prerogative is very common. His zeal for Jesus reminds us of the friends of Moses ( Num_11:27-29). But Jesus shows that one who knows enough of him to use his power is not apt to dishonor him.] 50 But Jesus said unto him, bForbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. 40 For he that is not against us is for us. cfor he that is not against [431] you is for you. [The converse of this statement is found at Mat_12:30. The two statements taken together declare the impossibility of neutrality. If a man is in no sense against Christ, then he is for him; and if he is not for Christ, he is against him.] b41 For whosoever shall give you a cup of water to drink, because ye are Christ's, verily I say unto you, he shall in no wise lose his reward. [Jesus here returns to the discussion of greatness, and reasserts the doctrine that the smallest act of righteousness, if performed for the sake of the King, shall be honored in the kingdom. For comment, see Isa_66:24, and refers to those worms which feed upon the carcasses of men. The fire and worm can hardly be taken literally, for the two figures are incompatible--worms do not frequent fires. The two figures depict hell as a state of decay which is never completed and of burning which does not consume. Some regard the worm as a symbol of the gnawings of remorse, and the fire as a symbol of actual punishment.] 49 For every one shall be salted with fire. [At this point many ancient authorities add, "and every sacrifice shall be salted with salt."] 50 Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another. [We have here one of the most difficult passages in the Bible. If the word "fire" were found in an isolated text it might be taken as a symbol either of purification or of punishment. But the context here determines its meaning, for it has just been taken twice as a symbol of punishment. Salt is a symbol of that which preserves from decay. Now, Jesus has just been talking about the future state, with its two conditions or states [433] of bliss and punishment. In both of these states the souls of men are salted or preserved. Every one of the wicked is preserved by a negative or false salt--a worm which feeds but does not die, and a fire which consumes but refuses to go out. Though this state is a condition of life, it is such a negative and false condition that it is elsewhere termed a second death. It is therefore rightly called a "salted" or preserved condition, yet it contradicts the symbolic idea of saltness. As we understand it, the difficulty of the passage lies in this contradictory sense in which the term "salt" is used--a contradiction in which the term "eternal life" also shares, for eternal life is the constant contrast to life in hell, though that life also is spoken of as eternal. The true Christian--the man who offers his body as "a living sacrifice, holy, acceptable to God"--is preserved by the true salt or element of preservation, which is a divinely begotten life of righteousness within him. This is the good state of preservation which a man is counseled to obtain, and not to lose, since it will not be restored to him. The passage summarizes and contrasts the two states of future preservation, one being the salt of eternal life which preserves a man to enjoy the love of God in heaven, and the other being the salt of fire which preserves him in hell to endure the just punishment of God. The "every one" in Mar_9:49 refers to the sufferers mentioned in Mar_9:48.] a10 See 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 who is in heaven. [Jesus here resumes his warning against that pride which exalts itself and despises the humble; disclosing the fact that the ministration of angels is not only general but special, certain angels being entrusted with the care of certain individuals, and all of them supplementing their own wisdom and power by direct access to the presence of God.] 12 How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which is goeth astray? 13 And if so be that he find it, verily I say unto you, [434] he rejoiceth over it more than over the ninety and nine which have not gone astray. 14 Even so it is not the will of your Father who is in heaven, that one of these little ones should perish. [Those who have led highly moral lives have a tendency to despise those who have been defiled by gross sin. This truth is abundantly illustrated by the conduct of the Pharisees, but that such little ones should not be despised Jesus speaks this warning parable. Though the sheep in the fold and the one that is lost have, as individuals, the same intrinsic value, yet this even balance of value is somewhat modified by the sentiments and emotions incident to loss and recovery. Moreover, the anxiety and trouble caused by the sheep's wandering do not depreciate but rather enhance the value of that sheep, because the heart of the Shepherd is so replete with goodness that the misbehavior of the sheep prompts him to feel pity and compassion, rather than to cherish resentment and revenge. Sin does not add to a man's intrinsic value in God's sight--nay, it detracts from it; but it excites in the heart of God pity, compassion, and other tender emotions which make it extremely dangerous for those who hinder his reformation and imperil his soul by despising him.]
[FFG 430-435]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv1, 6, 8, 9, 10, 11, 15, 21, 23, 34 (See Scofield "Mat 3:2")
kingdom
(See Scofield "Mat 3:2")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 6. Instructions to His Disciples. Concerning Forgiveness.
6. Instructions to His Disciples. Concerning Forgiveness.
CHAPTER 18
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1. Concerning the Little Ones and Offences. (Mat 18:1-10.)
2. The Son of Man to Save What is Lost. (Mat 18:11-14.)
3. The Church Anticipated and Instructions Concerning it. (Mat 18:15-20.)
4. Concerning Forgiveness. (Mat 18:21-35.)
So closely is this chapter connected with the events of the previous one that it should not be divided into a separate chapter at all. It was “in that hour” the disciples came to Him with their question. When the Lord had just uttered the great truth “the sons are free” and added His gracious Word “that we may not be an offence to them” and the disciples asked their question about being greatest in the kingdom, the great Teacher continues His teachings.
“Who then is greatest in the kingdom of the heavens? And Jesus having called a little child to Him, set it in their midst, and said, Verily I say to you, unless ye are converted and become as little children, ye will not at all enter into the kingdom of the heavens. Whoever therefore shall humble himself as this little child, he is the greatest in the kingdom of the heavens” (Mat 18:1-5). In the Gospel of Luke (chapter 9:46) we read that they were reasoning amongst themselves who should be the greatest. Perhaps the Lord’s words to Peter about the keys of the kingdom produced this strife among the disciples. While the Lord had set His face like a flint to go up to Jerusalem and spoke of His coming suffering and death, they had these selfish thoughts and reasonings. And so they approach the Lord, in the hour when He, who had become poor, had manifested His divine power in bringing the fish with a piece of money from the bottom of the sea to Peter’s hook. And how graciously He teaches them. He knew their hearts and read their thoughts. He knew the depths of their natures and that one of their numbers was not His own. What love that He so patiently instructs them.
The disciples meant of course the kingdom of the heavens, as they understood it, that kingdom which was and is to be established in the earth, and their selfish ambition was reaching out for a great earthly position in that kingdom. They thought of the time when service, self-denial and suffering would be rewarded by the King; who then would be greatest? And the Lord takes a little child and sets the little one in their midst and through this object lesson teaches them who will be the greatest in the kingdom. What the Lord tells His disciples here is practically the same which Nicodemus heard from His lips in that night visit. The kingdom must be entered in and that means conversion, to turn about in a different direction, and become as a little child, in other words, a new life is given, a new existence begins, the believer is born again and enters the kingdom as a little child, as he entered by the natural birth into the world. He gives therefore the great characteristics of those who have entered the kingdom and the great principles which are to govern them. It is lowliness, littleness and dependence. These are the characteristics of a little child. “Whoever therefore shall humble himself as this child, he is the greatest in the kingdom of the heavens.” Having entered into the kingdom by being born again, we are to act practically according to these principles and he who does so is the greatest. The new life will grow and develop, but in regard of these characteristics the believer is ever to remain a child in simplicity, dependence on the Lord and in lowliness of mind as well as self-forgetfulness. It is by the constant following of these principles that growth in Grace is attained. Nothing is more detrimental to the development of spiritual life than self-consciousness, self confidence and pride. How often the Lord has to do with His children what the earthly father has to do with his children when they are wilful. He has to discipline them, and that means to show them their true place as a little child. “Moreover, we have had the fathers of our flesh as chasteners, and we reverenced them; shall we not much rather be in subjection to the Father of spirits, and live? For they indeed chastened for a few days, as seemed good to them; but He for profit, in order to the partaking of His holiness” (Heb 12:9-10). Lowliness of mind, that self-forgetfulness and dependence on God, was the path of the Lord Jesus Christ in the days of His humiliation. Let this mind, therefore, be in you which was in Christ Jesus.
“And whosoever shall receive one such little child in my name receives me. But whosoever shall offend one of these little ones who believe in me, it were profitable for him that a great millstone had been hanged upon his neck and he be sunk into the depths of the sea. Woe to the world because of offences! For it must needs be that offences come; yet woe to that man by whom the offence comes! And if thy hand or thy foot offend thee, cut it off and cast it from thee; it is good for thee to enter into life lame or maimed, rather than have two hands or two feet to be cast into eternal fire. And if thine eye offend thee, pluck it out and cast it from thee; it is good for thee to enter into life one-eyed, rather than having two eyes to be cast into the hell of fire” (Mat 18:5-9).
The great thought put here before us is the identification of the Lord with every little one, each who has become a little child, that is born again. He is their Father and their Lord, closely identified with them. It reminds us of that beautiful word “He that toucheth you toucheth the apple of His eye” (Zec 2:8). It is spoken of Israel, it finds a still higher application in us. We also may think of that other statement: “In all their affliction, He was afflicted” (Is. 63:9). And so honor done to one of the little ones is done unto Him, injury done to one of them is injury done to Him. What glory of the believer this reveals! How this fact should teach us how to behave one towards the other and not despise any one who is Christ’s. How apt we are to do this. This one or that one is so little taught in the Word, he is so ungracious -- and with all our criticism we forget he is after all one of Christ’s own.
Care, however, must be taken in interpreting the passage concerning those who offend, the casting into the sea with a millstone and into eternal fire. [Christ here speaks of a kind of death, perhaps nowhere, certainly never used among the Jews; He does it either to aggravate the thing, or in allusion to drowning in the Dead Sea, in which one cannot be drowned without something hung to him, and in which to drown anything by a common manner of speed implied rejection and execration. -- Horae Hebraeicae.] That this cannot mean the true believer, who gives offence is obvious. The true believer may give offence, as alas! he often does, but the fate “eternal fire” or “hell of fire” is not for him. But in the kingdom, the kingdom of the heavens as it is now, there are not alone those who are truly born again, but also many who are mere professors without possessing life. These are of course indifferent and careless about grieving Him. The “eternal fire” is surely for those who though professing, continue deliberately in sin and unbelief. And yet the exhortation has a most solemn meaning for every true believer. Whatever is in your way, whatever is a stumbling block it is to be removed. If it is the hand by which we serve and act, or by the foot, the walk, or by the eye, the very best we have, put it away so as not to give an offence.
And our Lord continues: “See that ye do not despise one of these little ones; for I say unto you that their angels in the heavens continually behold the face of my Father who is in the heavens” (Mat 18:10). It would take many pages to follow or state all the different interpretations of these words and the various theories and doctrines which have been built upon it. That there are difficulties here none would deny.
Much has been made of this passage in teaching that there is a “guardian angel” for every believer. That angels have ministries which we cannot fully grasp now, cannot be denied.
“Are they not all ministering spirits sent out for service on account of those who shall inherit salvation?” (Heb 1:14). Faith can enjoy it, child-like faith, without going into speculation. However the passage does not teach that every believer has an angel who guards and protects him and who sees the Father.
The question is, does the Lord still speak of believers or does He now refer to actual little ones? We believe the latter is the case. With the tenth verse ends properly the exhortation of the Lord in answer to the question of the disciples. The little child He had put in their midst was most likely still there, and it is now concerning little ones, little children, He speaks, that they should not be despised. Children are subjects in the kingdom of the heavens. How little the disciples understood their Lord and how they needed the very exhortation not to despise one of these little ones is seen in the next chapter, when they brought little children to the Lord and the disciples rebuked them. The Lord then declared: “Suffer little children, and do not hinder them from coming to me; for the kingdom of heaven is of such” (chapter 19:13, 14). And when the Lord now speaks of “their angels in the heavens continually behold the face of my Father,” what does He mean by it?
All of course depends on the interpretation of “angel.” At the first glance it would seem as if these little ones have angels in heaven. There is a passage in Act 12:1-25 which is the key to solve the difficulty here. When Peter, rescued by an angel, led forth miraculously from the prison house, knocked at the door of the praying assembly and Rhoda maintained that Peter stood outside, they said “It is his angel.” They believed that Peter had suffered death and that his angel stood outside. What does “angel” mean in this passage? It must mean the departed spirit of Peter. This fact throws light on the passage before us. If these little ones, who belong to the kingdom of the heavens, depart, their disembodied spirits behold the Father’s face in heaven; in other words, they are saved. Surely heaven is peopled by these little ones. What a company of them is in the presence of the Lord! The little ones perish not. The work of the Lord Jesus Christ was for them. The verses which follow and which have been said to be an interpolation, belong rightly here; indeed, they fit in most wonderfully, though in the Gospel of Luke we have the substance of these words enlarged. “For the Son of Man has come to save that which is lost.” [The omission of “to seek” is significant. They (little children) are lost ones needing a Saviour, but seeking implies a condition of active wandering from God such as in their case is hardly begun yet. -- Num. Bible.] “What think ye? If a certain man should have a hundred sheep, and one of them be gone astray, does he not leave the ninety and nine on the mountains, go and seek the one which has gone astray? And if it should come to pass that he find it, verily I say unto you, he rejoices more because of it than because of the ninety and nine not gone astray. So it is not the will of your Father who is in the heavens that one of these little ones should perish” (Mat 18:11-14).
The words of our Lord, which follow His gracious declaration, that it is not the Father’s will that one of these little ones should perish, are very important. Here for the second time in this gospel and the last time, the Lord uses the word “church,” or as we translate it “assembly.” We must have therefore additional teachings given by our Lord concerning His church, which He had announced in the sixteenth chapter He is going to build. We have learned before that the building of the church was future, that when He gave that statement there was no church in existence. And so the words He spoke to His disciples in the passage before us are in anticipation of the gathering out of the assembly or church.
Some have taught that the word “church” means a synagogue. Church and synagogue, however, are totally different terms. (Of late this argument has been pressed in certain quarters that the word church means synagogue. However if the Lord had meant synagogue the Holy Spirit surely would have used the Greek word “synagoge” instead of “ecclesia.”) Others have failed to see the close connection which exists between the first part of the chapter and the continued teachings of our Lord going now on about the authority of the church. That all is vitally connected in this chapter may not be discovered at the first glance, but it is so nevertheless. He had answered their question about the greatest in the kingdom of the heavens and true believers were described by Him as little children, born of God and in possession of the characteristics of a little child. No offence should be given to any of these little ones. He then spoke of His own mission, that He came to save that which is lost and of His Grace in seeking the sheep which has gone astray till He finds it and rejoices over it. And now He speaks of a brother who has sinned. How is he to be treated? The connection then is clear. If He sought us and saved us when we were lost in our sins, so we, in possession of His life, in the spirit of a little child in dependence upon Him and in meekness, are to seek our brother who has sinned. The instructions He gives, however, soon refer us to the church and her executive power on the earth during the absence of the Head, the Lord Jesus Christ. But we have to examine these words in detail.
“But if thy brother sin against thee, go reprove him between thee and him alone. If he hear thee, thou hast gained a brother” (Mat 18:15). The question is how sin in a brother is to be treated. What kind of a sin is meant, whether a sin against a person or sin in a wider sense of the word, we shall not attempt to discuss. He is a brother who has sinned and the first thing to be done is that the one who knows about it is to go to him personally and reprove him, that is, show him his fault. The object of his reprover is not perhaps to defend himself, if a personal matter, a false accusation, is the sin, but it is to restore and gain the brother. But to go to the brother who has sinned needs great caution, earnest prayer, meekness and self judgment. If the reproving is attempted in a wrong spirit it will work untold harm. The Holy Spirit has given us in Galatians the description of the brother who should go and reprove him who has sinned and the manner in which he is to do it. “Brethren, if even a man be taken in some fault, ye who are spiritual restore such a one in a spirit of meekness, considering thyself lest thou also be tempted” (Gal 6:1). Alas! how little this is done. Instead of going at once to the brother who sinned, after earnest prayer and with the love and grace of God in the heart, the sin of the brother is often spread about and by this un-Christlike behavior magnified. Bitter feelings are stirred up, resulting in greater evils, slanders, backbiting, lying and other sins. If at last some one makes an attempt to see the brother, he finds the case perhaps beyond hope. How simply our gracious Lord has pointed out the way for us, what the first step is to be if the brother has sinned. It is to be treated as a personal matter and the sinning brother should not needlessly be exposed. Such grace manifested is able to gain the brother.
But in case he does not hear, what is to be the second step? “But if he do not hear thee, take with thee one or two besides, that every matter may stand upon the word of two witnesses or three” (Mat 18:16). Of course the two, which are to be taken along in this second step to restore a brother, must have the same spiritual characteristics as the brother who came to him first. It is to bring still greater love to bear upon him, but at the same time to show the brother that unconfessed sin, sin not put away, cannot be tolerated in a brother. Should he stubbornly refuse to see his fault, his case would appear hopeless and the last step to be done would hardly reach him, for from the very outset he has been hardening his heart against love and grace, the love of Christ, which sought to restore him.
And so the Lord gives the last injunction, “But if he will not listen to them tell it to the assembly.” The sin is now to be made public, the whole assembly is to hear of it and of course from the side of the assembly or church there is to be renewed seeking to gain the brother in love. Hasty judging is to be avoided and in all these steps impatient haste, the fruit of the flesh, is to be avoided.
The assembly is mentioned, we repeat, in anticipation of its building in the future. The injunction given here could not have been kept at the time when the Lord gave it, nor before the day of Pentecost. (It is very interesting though to find that the Elders and Rabbis of old had many sayings about reproving a brother which remind one strongly of the words here. It was also customary among the Jews to note those that were obstinate and after public admonition in the synagogue to set a mark of disgrace upon them. The words by our Lord, “Where two or three are gathered together unto my Name there I am in the midst of them,” is also found in the talmudical writings. The old Rabbis say, “Two or three sitting in judgment, the Shekinah is in the midst of them.” However all this does not authorize to say the synagogue is meant here.) First of all the church had to be called in existence. That the church is a gathering of persons unto the name of the Lord Jesus Christ we find later. This assembly then, the church, is to act as a body in the case of the brother who has sinned. Of course it means a local church gathered unto the name of the Lord of which the offender is a part.
“And if also he will not listen to the assembly; let him be to thee as one of the nations and a taxgatherer. Verily I say unto you, whatsoever ye shall bind on the earth shall be bound in heaven, and whatsoever ye shall loose on the earth shall be loosed in heaven.” These are solemn and important words, as they not alone give us light on what is to be done with an impenitent brother, but also show us the responsibility and authority of the church on earth. He is, after refusing to hear the church, to be considered as one outside, one who has forfeited his place. This however does not mean that further attempts should not be made to restore him. The action of the assembly is to prove that holiness is to be maintained.
And now the “verily” of the Lord. Whatever has been read into these words of binding and loosing by the assembly we pass by. The words simply tell us that the Lord conferred authority to act on the earth for Himself, and the authority is absolute. But to whom does He give this authority? To the disciples, apostles to be conferred by them upon others? Never! That is the unscriptural, man-made doctrine which has displaced the person and the work of Christ, one of Satan’s most powerful inventions. The authority is given to the church. He gives the church executive power. She is to act according to His rules laid down and in acting in fullest harmony with the absent Lord and obedient to His Word as well as guided by His Spirit, the action of the assembly is valid in heaven. The Lord sanctions it in heaven, whether it is binding or loosing. If, therefore, anything is done which deviates from His Word and is not according to His mind, He cannot sanction it. The case must be a very plain one. If there is disagreement, diversity of opinion, taking of different sides, it is evidence that the Lord cannot sanction what is done.
Alas! how little these injunctions have been followed! How little the church has understood the way of grace as well as her heaven-given, solemn authority. That which professes to be the church has made attempts to follow these injunctions, but being disobedient to the Word, has failed long ago and is powerless to carry out these words. Much of that which calls itself church is simply a human man-made institution, having adopted a set of rules, a form of government much like a club. Saved and unsaved are taken in and as for discipline that is all out of question.
And those who returned to the first principles how great their failure! The flesh has come in and worked havoc; things are done often in a sectarian spirit, a spirit which the Lord can never sanction. Yet all failure is no proof that what is spoken here by the Lord is impossible to carry out. It is possible and ever will be possible as long as our Lord is gathering out a people for His name. And while failure is everywhere failure may be avoided from our side if we are obedient to Him and to His Word.
He then continues with the words of comfort just on account of the difficulty: “Again I say to you, that if two shall agree on the earth concerning any matter, whatsoever it may be that they shall ask, it shall come to them from my Father who is in the heavens. For where two or three are gathered together unto my name, there am I in the midst of them” (Mat 18:19-20).
The Lord knew the difficulty of such a path and the responsibility which rests upon believers as an assembly with such an authority put upon them, and therefore He gives this exceeding great and precious promise. It is a promise which tells us that He and His strength and wisdom is on our side and that He is willing to supply that which we lack. The promise stands first of all in connection with the restoring of a brother who sinned. United prayer is first of all needed. Yet the promise is not limited to this. We are told to ask touching anything and the assurance is given that it shall be done for us by the heavenly Father. Prayer in secret is blessed and made in His Name has the assurance likewise of an answer, but united prayer, even if only by two who are agreed, who know their place, their responsibility, is what the Lord here emphasizes. And there is much need in these days of believers being agreed and casting themselves upon this promise, in confession of their weakness and with their responsibility resting upon them, making their requests known unto God. What mighty works have been accomplished in this way! It would take pages to record some of the victories gained, doors opened, barriers broken down, hundreds and thousands of souls saved, all accomplished through united prayer. He is still the same; the promise still holds good. And how graciously He puts the number the lowest; not a hundred, not fifty, not twenty-five -- but if two shall agree.
The words “Where two or three are gathered together unto my name, there am I in the midst of them” gives us the center to which the assembly is gathered. [Not in My Name. This is a wrong translation. It is _unto My Name.] Not the name of a man, but unto the name of the Lord Jesus Christ, the exalted Head of His body. The promised presence of the Lord is for those who acknowledge the Lord Jesus Christ as the One to whom they are gathered. Alas! that the very passage should have been used to foster the same sectarianism which has been the snare of the professing church! And still it is true where two or three are gathered unto the Name, which is above every name, rejecting all other names, there is an assembly and there is the Lord in the midst of them.
Peter now comes once more to the foreground. He is again the spokesman of the disciples. The mention of the word “church” most likely revived in him the memory of the words the Lord had uttered after Peter’s confession of Him as the Christ, the Son of the living God. Peter had, of course, then no knowledge of the full meaning of that which came from the lips of the Lord Jesus. Then Peter came to Him and said, “Lord, how often shall my brother sin against me and I forgive him? Until seven times? Jesus says to him, I say not to thee until seven times, but until seventy times seven” (Mat 18:21-22). The question is in closest connection with what the Lord had said. But He had not said a word about forgiving a brother. The word “forgive” was not used once by our Lord; He had spoken of gaining a brother who had sinned. Did Peter perhaps mean how often he should forgive his brother before the case should be taken up in the order as indicated by our Lord? We think it is now specifically the question of personal grievances we may have against a brother. Peter thinks and speaks of self. The Rabbis had given the following rule: “Pardon a man once, that sins against another; secondly pardon him; thirdly pardon him; fourthly do not pardon him,” etc. (Bab. Joma.)
Peter, quite well acquainted with the traditions of the elders, most likely thought of this and he desired to show his appreciation of the gracious words he had heard by declaring his readiness to forgive his brother not three times, but twice three times and a little over. Until seven times? he asks. Surely, he must have thought the Lord will be pleased with such generosity and brotherly love. Ah, how little he knew the Grace of Him whom he had followed. The answer of the Lord must have been a revelation to Peter, “until seventy times seven.” This is unlimited forgiveness. This God in Christ has forgiven us and forgives us, and the same Grace, unlimited Grace is to be shown towards the brother who sins against me. It is the same blessed word God the Holy Spirit gives us in the Epistles, “forbearing one another, if any should have a complaint against any; even as the Christ has forgiven you, so also do ye” (Col 3:13). “And be to one another kind, compassionate, forgiving one another, so as God also in Christ has forgiven you” (Eph 4:32).
This human question of Peter brought out the fullness of divine Grace.
And now the heavenly Teacher utters in connection with this a parable. “For this cause the kingdom of the heavens has become like a King who would reckon with his bondmen. And having begun to reckon, one debtor of ten thousand talents was brought to him. But he not having anything to pay, his lord commanded him to be sold, and his wife and his children, and everything that he had; and that payment should be made. The bondman, therefore, falling down did him homage, saying, ‘Lord have patience with me and I will pay thee all.’ And the lord of that bondman, being moved with compassion, loosed him and forgave him the loan. But that bondman having gone out, found one of his fellow bondmen who owed him a hundred denarii. And having seized him, he throttled him, saying, Pay me if thou owest anything. His fellow bondman therefore, having fallen down at his feet, besought him, saying, Have patience with me and I will pay thee. But he would not, but went away and cast him into prison until he should pay what was owing. But his fellow bondmen having seen what had taken place, were greatly grieved, and went and recounted to the lord all that had taken place. Then his lord having called him, says to him, Wicked bondman! I forgave thee all that debt because thou besoughtest me; shouldst not thou also have had compassion on thy fellow bondman, as I also had compassion on thee? And his lord being angry delivered him to the tormentors till he paid all that was owing to him. Thus also my heavenly Father shall do to you if ye forgive not from your hearts every one his brother” (Mat 18:23-35).
In looking closer at this parable we must first of all be clear on the fact that it is a parable of the kingdom of heaven, and as such does not present to us the conditions as they prevail under the Gospel of Grace and in the church.
It is not the assembly which is before the Lord, but the Kingdom of the heavens, therefore the parable describes conditions as prevailing in the Kingdom. The parable illustrates an important principle. Here we have a picture of the sinner in the servant who owes the king ten thousand talents, about twelve million dollars. He is unable to pay this immense debt, as the sinner is unable to pay his debt. The servant is threatened with complete loss of all he has and possesses; and then appeals to the king, asking his patience for his willingness to pay all. But what does the king do? He ignores the plea; he knows the impossibility that this penniless servant could ever pay the debt he owes, and then in marvelous compassion he sets the bound servant free and forgives him. All this illustrates the hopelessness of the sinner and the Mercy of God without bringing out the blessed facts of the Gospel. This would be beyond the scope of the parable. But what happens? The liberated and forgiven one finds a fellow servant who owes him a hundred denarii, which is about seventeen dollars. Fresh from his terrible experience, his narrow escape and the great mercy shown to him, he flies at the poor fellow’s throat, a thing the king had not done, demands his pay, and without taking his plea at all into consideration casts him into prison. The mercy shown to him had not touched his heart; and with all that rich mercy extended to him, he is a wicked man and addressed thus by the king, who gives him over to tormentors, to suffer till he should pay all that was due. Thus a mere professor of the Gospel may act; his profession outwardly is that he is a sinner, that he owes God much and he professes to believe in the compassion and forgiveness of God. His heart, however, knows nothing of the Mercy and Grace of God. He goes on acting wickedly, and his evil heart is manifested by the way he treats his fellow servant. Where Mercy is given, Mercy must be shown. If the heart has really apprehended the Grace of God and realizes what God has done for us in His wonderful Grace, it will ever be gracious and forgive; if we do not act according to this principle we must expect to be dealt with by a righteous and holy God.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 2, 6, 8, 10, 15, 18, 21, 23, 24, 28, 31, 35 The Greatest in the Kingdom of Heaven.
The Greatest in the Kingdom of Heaven.
A question of rank:
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v. 1. At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
In the same hour in which the striking miracle with the Temple-tax had taken place. Only a small interval of time had elapsed since their return into the house. And on the way they had quarreled among themselves as to rank and degree in their own circle. Thus early was the devil of pride raising his ugly head in their midst. Although their discussion had been carried on secretly, Jesus knew of the quarrel and questioned them about it, Mar 9:33. They state their supposed difficulty in the form of a query: Who, then, who, in your opinion, ought to be considered the greatest in the kingdom of heaven? Jesus had repeatedly tried to show them that His kingdom, strictly speaking, is not a visible, physical, temporal kingdom, but consists of His reigning in the hearts of His believers. But that idea was still too difficult for them to grasp. They want plain, concrete evidence.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 9, 10, 12, 15, 17, 18, 21, 23, 26, 28, 30, 32, 34 General Information:
General Information:
This is the beginning of a new part of the story that runs through Matthew 18:35, where Jesus teaches about life in the kingdom of heaven. Here, Jesus uses a little child to teach the disciples.
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Who is greatest
"Who is the most important" or "Who among us will be the most important"
in the kingdom of heaven
The phrase "kingdom of heaven" refers to God's rule as king. This phrase is used only in the book of Matthew. If possible, keep "heaven" in your translation. AT: "in God's kingdom" or "when our God in heaven establishes his rule on earth" (See: Metonymy)
Truly I say to you
"I tell you the truth." This adds emphasis to what Jesus says next.
unless you turn ... children, you will in no way enter
This can be stated in positive form. AT: "you must change ... children in order to enter" (See: Double Negatives)
become like little children
Jesus uses a simile to teach the disciples that they should not be concerned with who is most important. They should be concerned with becoming humble like a child. (See: Simile)
enter the kingdom of heaven
The phrase "kingdom of heaven" refers to God's rule as king. This phrase is used only in the book of Matthew. If possible, keep "heaven" in your translation. AT: "enter God's kingdom" or "belong to our God in heaven when he establishes his rule on earth" (See: Metonymy)
translationWords
disciple
Jesus
amen
repent
like
kingdom of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 5, 6, 8, 10, 12, 14, 15, 16, 17, 18, 19, 20, 21, 22, 24, 26, 28, 34, 35 18:1-35 This fourth major discourse in Matthew (see study…
18:1-35 This fourth major discourse in Matthew (see study note on Matt 5:1–7:29) focuses on responses to the Messiah—acceptance by the disciples and rejection by the Jewish leaders and most of the populace. In light of this growing polarization, Jesus began to instruct his followers on the nature of community life. For a community to live according to Jesus’ standards, it must live with humility (18:1-5), sensitivity (18:6-9), compassion (18:10-14), discipline (18:15-18), and forgiveness (18:21-35). As with the other discourses, a concluding formula (19:1-2) bridges to the next section.
18:1 About that time: Matthew connects the disciples’ questions with the previous discussion concerning the Temple. The disciples began to assume that their new freedom in relation to Jewish authority entitled them to authority of their own. In addition, talk of special revelations (11:25-27; 13:11-17) and roles of leadership (10:2-4; 19:28) probably gave rise to jealous comparisons and petty desires for power among the disciples, perhaps revolving around the apparent privilege of Peter (17:25) or Peter, James, and John (17:1-3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.