“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.
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Matthew 18:7-9 sits inside this longer paragraph.
“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.
Parallel Translations
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“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.
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Wo be vnto the world because of offences. How be it it cannot be avoided but that offences shalbe geven. Neverthelesse woo be to the man by who the offence cometh.
Wherfore yf thy honde or thy fote offende the cut him of and cast him from the. It ys better for the to enter into lyfe halt or maymed rather then thou shuldest havinge two hondes or two fete be cast into everlasting fyre.
And yf also thyne eye offende the plucke him oute and caste him from the. It is better for the to enter into lyfe with one eye then havyng two eyes to be cast into hell fyre.
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Wo be vnto the world because of offences: for it must needes be that offences shall come, but wo be to that man by whome the offence commeth.
Wherefore, if thy hand or thy foote cause thee to offend, cut them off, and cast them from thee: it is better for thee to enter into life, halt, or maimed, then hauing two hands, or two feete, to be cast into euerlasting fire.
And if thine eye cause thee to offende, plucke it out, and cast it from thee: it is better for thee to enter into life with one eye, then hauing two eyes to be cast into hell fire.
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Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (61)
- Luke 17:1 (v7) He said to the disciples, “It is impossible that no occasions of stumbling should come, but woe to him through whom they come!
- Matthew 26:24 (v7) The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that…
- 1 Corinthians 11:19 (v7) For there also must be factions among you, that those who are approved may be revealed among you.
- Matthew 5:29-30 (v8) If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your…
- 1 Timothy 4:1-3 (v7) But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of…
Show all 61 cross-references
- Philippians 3:8-9 (v8) Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered…
- Jude 1:4 (v7) For there are certain men who crept in secretly, even those who were long ago written about for this condemnation: ungodly men, turning the…
- 2 Timothy 3:1-5 (v7) But know this: that in the last days, grievous times will come. For men will be lovers of self, lovers of money, boastful, arrogant,…
- Jude 1:11-13 (v7) Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion. These…
- Revelation 2:14-15 (v7) But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling…
- 2 Thessalonians 2:3-12 (v7) Let no one deceive you in any way. For it will not be, unless the rebellion comes first, and the man of sin is revealed, the son of…
- 2 Timothy 4:3-4 (v7) For the time will come when they will not listen to the sound doctrine, but having itching ears, will heap up for themselves teachers after…
- Titus 2:8 (v7) and soundness of speech that can’t be condemned, that he who opposes you may be ashamed, having no evil thing to say about us.
- 2 Peter 2:15-17 (v7) forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrongdoing; but he was…
- Luke 18:22-23 (v8) When Jesus heard these things, he said to him, “You still lack one thing. Sell all that you have, and distribute it to the poor. Then you…
- Romans 13:12 (v8) The night is far gone, and the day is near. Let’s therefore throw off the deeds of darkness, and let’s put on the armor of light.
- Ezekiel 18:31 (v8) Cast away from you all your transgressions, in which you have transgressed; and make yourself a new heart and a new spirit: for why will…
- Titus 2:5 (v7) to be sober minded, chaste, workers at home, kind, being in subjection to their own husbands, that God’s word may not be blasphemed.
- 1 Samuel 2:22-25 (v7) Now Eli was very old; and he heard all that his sons did to all Israel, and how that they slept with the women who served at the door of…
- Matthew 18:8 (v9) 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…
- Matthew 25:46 (v8) These will go away into eternal punishment, but the righteous into eternal life.”
- Luke 14:26-27 (v8) “If anyone comes to me, and doesn’t disregard his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he…
- Acts 14:22 (v9) strengthening the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into…
- Romans 2:23-24 (v7) You who glory in the law, do you dishonor God by disobeying the law? For “the name of God is blasphemed among the Gentiles because of you,”…
- 1 Timothy 5:14-15 (v7) I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for insulting.…
- 2 Peter 2:2-3 (v7) Many will follow their immoral ways, and as a result, the way of the truth will be maligned. In covetousness they will exploit you with…
- Revelation 2:20-23 (v7) But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to…
- Revelation 14:10 (v8) he also will drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger. He will be tormented with fire and…
- Revelation 19:20-21 (v7) The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the…
- Revelation 20:15 (v8) If anyone was not found written in the book of life, he was cast into the lake of fire.
- Deuteronomy 13:6-8 (v8) If your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom, or your friend who is as your own soul,…
- 1 Samuel 2:17 (v7) The sin of the young men was very great before Yahweh; for the men despised Yahweh’s offering.
- 2 Samuel 12:14 (v7) However, because by this deed you have given great occasion to Yahweh’s enemies to blaspheme, the child also who is born to you will surely…
- Isaiah 33:14 (v8) The sinners in Zion are afraid. Trembling has seized the godless ones. Who among us can live with the devouring fire? Who among us can live…
- Matthew 5:22 (v9) But I tell you that everyone who is angry with his brother without a cause will be in danger of the judgment. Whoever says to his brother,…
- Matthew 5:29 (v9) If your right eye causes you to stumble, pluck it out and throw it away from you. For it is more profitable for you that one of your…
- Matthew 13:41-42 (v7) The Son of Man will send out his angels, and they will gather out of his Kingdom all things that cause stumbling, and those who do…
- Matthew 23:13-28 (v7) “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will…
- Matthew 25:41 (v8) Then he will say also to those on the left hand, ‘Depart from me, you cursed, into the eternal fire which is prepared for the devil and his…
- Mark 9:43-49 (v8) If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go…
- Mark 13:7 (v7) “When you hear of wars and rumors of wars, don’t be troubled. For those must happen, but the end is not yet.
- Luke 14:33 (v8) So therefore whoever of you who doesn’t renounce all that he has, he can’t be my disciple.
- Luke 16:24 (v8) He cried and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue!…
- John 17:12 (v7) While I was with them in the world, I kept them in your name. I have kept those whom you have given me. None of them is lost except the son…
- Acts 1:16 (v7) “Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning…
- Acts 1:18-20 (v7) Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed…
- 1 Timothy 6:1 (v7) Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be…
- Revelation 21:8 (v8) But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in…
- Revelation 21:27 (v9) There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the…
- Genesis 13:7 (v7) There was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. The Canaanites and the Perizzites lived in…
- Isaiah 2:20-21 (v8) In that day, men shall cast away their idols of silver and their idols of gold, which have been made for themselves to worship, to the…
- Isaiah 30:22 (v8) You shall defile the overlaying of your engraved images of silver, and the plating of your molten images of gold. You shall cast them away…
- Matthew 14:3-4 (v8) For Herod had arrested John, and bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife. For John said to…
- Matthew 15:30-31 (v8) Great multitudes came to him, having with them the lame, blind, mute, maimed, and many others, and they put them down at his feet. He…
- Matthew 16:26 (v9) For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?
- Matthew 19:17 (v9) He said to him, “Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments.”
- Matthew 19:23-24 (v9) Jesus said to his disciples, “Most certainly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. Again I tell…
- Mark 9:47 (v9) If your eye causes you to stumble, cast it out. It is better for you to enter into God’s Kingdom with one eye, rather than having two eyes…
- Luke 9:24-25 (v9) For whoever desires to save his life will lose it, but whoever will lose his life for my sake, will save it. For what does it profit a man…
- 2 Thessalonians 1:8-9 (v8) punishing those who don’t know God, and to those who don’t obey the Good News of our Lord Jesus, who will pay the penalty: eternal…
- Hebrews 4:11 (v9) Let’s therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
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Geneva Bible translators 1599 · Public Domain On vv7–8 A good man cannot but go through the midst…
A good man cannot but go through the midst of offences, yet he must cut off all occasion of offences.
Lets and hindrances which stop the course of good works. The Greek word importeth thus much, things which we stumble at.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–9 7 Woe unto the world because of offences! for…
7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
Ver. 7. Woe to the world, because of offences] Σκανδαλον, proprie tendicula, hoc est, lignum illud curvum, quo moto decipula clauditur. The world, besides the offences they give to the saints, they give and take much hurt one from another, and so heap up wrath; while, besides their own, they bring upon themselves their other men’s sins to answer for. I have read of a woman, who living in professed doubt of the Godhead, after better illumination and repentance, did often protest that the vicious life of a great scholar in that town did conjure up those damnable doubts in her soul. When therefore corruption boils, and thou art ready to run into some reproachful evil, think the name of Christ and thy poor brother’s soul lie prostrate before thee. And wilt thou trample upon that and throttle this?
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It must needs be that offences come] By God’s permission, Satan’s malice, and man’s wickedness: Venenum aliquando pro remedio fuit (Senec. de Benef.). God often draws good out of evil, as wine draws a nourishing virtue from the flesh of serpents: as the skilful apothecary, of the poisonful viper, maketh a wholesome triacle, 1Co 11:10.
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 v7 By offences are here meant stumbling blocks to souls,…
By offences are here meant stumbling blocks to souls, such persons or actions as are to others temptations to sin. The world, saith our Savour is full of temptations. Temptations to sin are on all hands, some enticing and persuading men to that which is evil, others setting them an example to it, others alluring them by promises, others by threatenings and punishments driving men to it as much as in them lieth: the world will one day find the evil and mischief of it.
It must needs be that offences come; God hath so ordered it in the wisdom of his providence, that he will not restrain the lusts of all men’s hearts, but suffer some to walk in their own ways. Men in power will command those under them to do what is sinful, fright them by threatenings, force them (if possible) by punishments. Equals and inferiors will set examples of sin, allure, entice, and persuade. But woe be to those by whom such offences come! Men, saith our Savour, should be so afraid to sin, as they should rather part with the dearest things they have in the world, if they be as dear as eyes, hands, feet, rather than sin, or endure them to be occasions of sin to them. See Poole on "Mat 5:29", where Mat 18:8,9 are opened. Mark hath the same things, Mar 9:43-48, only with the addition of this saying thrice, Where their worm dieth not, and the fire is not quenched; which phrase doth but denote the eternity of sinners’ misery, taken from Isa 66:24.
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 vv7–8 Two things are here observable:
Two things are here observable:
1. The necessity of scandalous offences: It must needs be that offences come:
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2. The misery and mischief that comes by them: Woe unto the world because of offences: Woe unto such as give offence; this is va indignantis, the woe of one denouncing; and woe to such as stumble at offence given, this is va dolentis, the woe of one lamenting.
From the whole, Note, 1. That scandals, or offensive actions in the church of Chrsit, will certainly fall out among those that profess religion, and the name of Christ. Offences will come; Their necessity is partly from the malice of Satan, partly from the wickedness and deceitfulness of men’s own hearts and natures, God permitting those to have their natural effects.
2. That scandalous and offensive actions from such as profess religion and the name of Christ, are baneful and fatal stumbling-blocks to wicked and worldy men.
3. That the offence which wicked men take at the falls of the professors of religion, to the hardening of themselves in their wicked practices, is matter of just and great lamentation; Woe unto the world because of offences!
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv7–8 Woe unto the world because of offences!.... By which…
Woe unto the world because of offences!.... By which are meant, not sins, as sometimes, but rather temptations to sin; and so the Ethiopic version renders this word by "temptation" in every clause, as the Arabic does in the next; and may design all the contempt and reproach cast upon the doctrines, ordinances, and people of Christ, and all those afflictions, distresses, and persecutions exercised on them, on purpose to cause them to stumble and fall; to tempt them to deny the truth, drop their profession of religion, and relinquish the service of Christ; things which are displeasing to God, discouraging to his people, and often attended with bad consequences to formal professors; and bring down the judgments of God upon the men of the world; who sooner or later will vindicate his own cause, avenge his own elect, and render tribulation to them that trouble them.
For it must needs be that offences come; considering the implacable malice of Satan, his unwearied and indefatigable pains, the malignity of the men of the world, their aversion and enmity to the Gospel of Christ, and all good men; it cannot be thought, God suffering such things for the trial of such as are truly gracious, and for the discovery of hypocrites, and for the manifestation of his grace, power, and faithfulness in the preservation of his dear children, that it should be otherwise, but that such offences should be:
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but woe to that man by whom the offence cometh; for though God, for wise ends and reasons, as above, voluntarily permits such things to be in the world; and though they do not succeed, as to cause the true followers of Christ so to stumble and fall, as to perish, yet this does not excuse their sin and wickedness, in doing all that in them lay to effect it. For though God will, and does overrule all their base designs against his ministers, church, and people, for his glory, and their good, this is no thanks to them; and as it does not in the least extenuate their crime, it will not abate the severity of their punishment.
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 vv7–8 Woe to the world because of offenses - That…
Woe to the world because of offenses - That is, unspeakable misery will be in the world through them; for it must needs be that offenses come - Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come; but wo to that man - That is, miserable is that man, by whom the offense cometh. Offenses are, all things whereby any one is turned out of, or hindered in the way of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–9 Verse 7. Wo!] Or, alas! ουαι. It is the…
Verse 7. Wo!] Or, alas! ουαι. It is the opinion of some eminent critics, that this word is ever used by our Lord to express sympathy and concern.
Because of offences] Scandals, stumbling-blocks, persecutions, &c.
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For it must needs be that offences come] Αναγκε γαρ εϚιν ελθειν τα σκανδαλα, for the coming of offences is unavoidable. Such is the wickedness of men, such their obstinacy, that they will not come unto Christ that they may have life, but desperately continue deceiving and being deceived. In such a state of things, offences, stumbling-blocks, persecutions, &c., are unavoidable.
Wo to that man] He who gives the offence, and he who receives it, are both exposed to ruin.
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 v7 Mat 18:7-9. Wo unto the world because of offences…
Mat 18:7-9. Wo unto the world because of offences — That is, unspeakable misery will be in the world through them: for it must needs be that offences come — Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come: but wo to that man — That is, miserable is that man; by whom the offence cometh. Offences are all things whereby any one is turned out of or hindered in the way of God. If thy hand, foot, eye, offend thee, that is, cause thee to stumble; if the most dear enjoyment, or the most beloved and useful person, turn thee out of or hinder thee in the way. Is not this a hard saying? Yes; if thou take counsel with flesh and blood. For a further elucidation of the words, see notes on Mat 5:29-30; and Mar 9:42-50.
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 vv7–8 Woe unto the world because of offences - That…
Woe unto the world because of offences - That is, offences will be the cause of woe or of suffering. Offences, here, mean things that will produce sin: that will cause us to sin, or temptations to induce others to sin. See the notes at Mat 5:29.
It must needs be ... - That is, such is the depravity of man that there will be always some who are attempting to make others sin; some people of wickedness endeavoring to lead Christians astray, and rejoicing when they have succeeded in causing them to fall. Such, also, is the strength of our native corruption and the force of passion, that our besetting sins will lead us astray.
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Woe to that man by whom the offence cometh - He who leads others into sin is awfully guilty - no man can be more guilty. No wickedness can be more deeply seated in the heart than that which attempts to mar the peace, defile the purity, and destroy the souls of others; and yet in all ages there have been multitudes who, by persecution, threats, arts, allurements, and persuasion, have endeavored to seduce Christians from the faith and to lead them into sin.
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 vv7–8 It must needs be, not absolutely, but the weakness…
It must needs be, not absolutely, but the weakness and wickedness of the world considered that scandals should happen. (Witham) --- Considering the wickedness and corruption of the world, such things always will happen; but the judgments of God, though slow, will be terrible in the extreme. Lento quidem gradu Divina procedit Vindicta, sed tarditatem gravitate compensat. (Val. Max.) --- We must not suppose for a moment that Christ subjects human actions to the control of rigid fatality. It is not the prescience or prediction of Christ, which causes these evils to take place; they do not happen, because Christ foretold them; but, Christ foretold them, because they would infallibly happen. The Almighty permits scandals, because the good are benefited by them, making them more diligent and more watchful: witness the great virtue of Job, of Joseph, and many others perfected in temptation. If the less virtuous receive any detriment from scandals, they owe it to their own sloth and laziness. (St. John Chrysostom, hom. lx.) --- Jesus Christ pronounces a double woe to the man who bringeth scandal, and to the world which is punished by it. But why, asks St. John Chrysostom does he bewail the miseries of the world, when it depended upon him to stretch forth his hand and remove them? He imitates the conduct of a good physician, who, after prescribing various remedies, feels himself obliged to declare to his patient, that by neglecting the prescriptions, he is increasing his distemper. Jesus Christ had left the throne of his glory, taken upon him the form of a servant, and suffered the greatest extremities, but seeing man so perverse as to reap no advantage from all he had done and suffered for him, he weeps over his miserable state. Nor is this without its particular fruit; for it frequently happens, that whom good counsel cannot move, prayers and tears, and the relation of the dismal consequences attendant on sin, bring to repentance. This also manifests his tenderness and boundless charity, since he weeps over the people, who of all others most contradicted him. (St. John Chrysostom, hom. lx.)
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).
Daniel D. Whedon 1874 · Public Domain On v7 THE WOE OF OFFENCES, Mat_18:7-9.
THE WOE OF OFFENCES, Mat_18:7-9.
7. Woe unto the world because of offences — Let it be noted that the word offences here does not signify merely sins, or provocations to anger. It means causes which produce sins or apostacies in men. Nor does the word stumbling-blocks, adopted by some commentators, convey a correct image or idea. The word is derived from a Greek term, which originally signified the trap-stick to which the bait was fixed, by touching which the animal sprung the trap and so was caught. Hence it signifies any moral enticement by which a person is entrapped into error, sin, or apostacy. Snare or entrapment is the true moral idea. In this world these temptations and entrapments must come. But woe to the man who is the intentional author of them. He who broaches deceitful infidelities or heresies, by which men are seduced from the paths of truth and well-doing, is performing the devil’s work, and must reap the devil’s reward. See commentary on Mat_5:19-20. Since errors and temptations are sure to come, and so liable to ruin both their author and their victim, do thou sever them from thee, though as dear as the hand or the eye.
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It must needs be that offences come — Since men are free, and being free will offend, it must follow that offences will meet us in our experiences. God does not slay men, nor deprive them of their free nature, nor limit its natural flee action in its allotted range, in order to prevent the sin. For it is a fundamental law of probation, that character shall have full scope freely to develop itself; so that responsibility can justly exist, penalty can be justified, and rewardable free desert can arise. God reserves to himself an absolute control over the laws of nature; he locates men in existence, confers or limits their capabilities, and foreseeing what they will thus freely do, he regulates all his own plans so as to educe the highest good.
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 vv7–8 7–9. Of Offences. Mar_9:43-48
7–9. Of Offences. Mar_9:43-48
From offences—hindrances to the faith of Christ’s little ones—the discourse proceeds to offences in general—every thing that hinders the spiritual life.
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 vv7–8 (7) Woe unto the world.—The interjection is one of…
(7) Woe unto the world.—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. The true meaning of “offence,” as meaning not the mere transgression of a law, but such a transgression as causes the fall of others, must be carefully borne in mind throughout. 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.
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 vv7–9 This and the preceding verse occur in St. Luke…
This and the preceding verse occur in St. Luke (Luk_17:1, Luk_17:2) in an inverted order. Woe unto the world! The Lord thinks of the deadly evil brought into the world by offences given, such as bad example, unholy lives of Christians, persecutions, scoffs, thoughtlessness things which lead so many astray. For it must needs be. While men are what they are, such consequences must be expected. This is not an absolute, but a relative, necessity. Man"s heart is evil, his tendencies are evil, temptation is strong. Satan is active; all these forces combine to bring about a fatal result. Thus St. Paul says, (1Co_11:19) "There must be heresies among you, that they which are approved may be made manifest among you." So these offences of which Christ speaks are overruled and permitted for wise purposes, that by them the righteous may be proved and purified, and the chaff separated from the wheat. But woe to that man! Because of this evil principle which is rife in the world, no man is exonerated from the guilt of giving offence. He has free will; he can choose good; he can use the means of grace; he can strengthen his natural weakness, control his perverseness, overcome corruption, by the help of God always ready to be given to them who seek. The first "woe" is a cry of pity for a world in danger; the second "woe" is a denunciation of the sinner as being responsible for the evil which he introduces. We are all in some sort our brothers" keepers, and are bound to help forward their salvation, and to do nothing which may tend to endanger their souls" health.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 9 Woe unto the world because of offences.
Mat_18:7
Woe unto the world because of offences.
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Christian Influence
Some sinners defend themselves by saying that if they had not tempted their comrades to evil, some one else would. If your action made no difference in the mans ultimate course, it is not excused. It may be true that the temptation would have come without you; it by no means follows that it would have been equally powerful if you had not put it in the way; your example may have given it special force. How often is this so between friends and near kindred! Obedience to God extends to the temptation that is likely to lead to sin. The eye, the hand, must be plucked out, cut off, if it proved a temptation too strong for the mans resistance. If the temptation is clearly too much for you, you are bound to put yourself in such a position that it shall not be able to reach you. But our Lord not only requires a man to deal thus with himself, but also with his neighbour. We are not allowed to suppose that our brothers conduct is indifferent to us. We are to have regard to the effect of our conduct upon others. Let us consider the form which this teaching takes in sonic of the ordinary relations of life.
I. Look at life in our own homes. The doctrine that each must look only to himself would not be admitted here. We are ready to interfere with what affects our comfort; are we as ready with loving care to remove stumbling-blocks. It is easy to expose selfishness, but not so easy to be perpetually setting an example of sacrifice.
II. The relationship of master and servant is peculiarly one which calls for the constant care for one another. How many temptations can we remove from the path of servants if we give our thoughts to it. Living in a household, servants imbibe the principle of their masters. What a power for removing temptation from a child does every servant possess.
III. Look at society and see how the rule applies there. In a Christian country society should have regard for the weaknesses of humanity; to mould the customs of society so as to put as few temptations as possible in the way of these weaknesses. True, the demand for this is not so strong here as in our own homes; but it is easier to recognize. In the home you deal with individuals, peculiarity and diversity of temperament, and it may be hard to recognize what is a temptation, and what the best way of removing it; but in regard to society we have no such difficulties; here we have to deal with the effects of temptation on thousands, and this does not admit of much doubt. Every member of society is responsible for his share in customs which create temptation.
IV. Consider this rule as applied to legislation. No act of legislation ought to pass without consideration as to its moral effects, its likelihood to increase or diminish the temptations of the people. It is often urged that man gains strength by conflict with temptation, and that the removal of temptation is a weakness. This not the entire truth: the removal of temptation is often the only thing which gives the soul time to gather the forces of grace to triumph. (Bishop Temple.)
Offences
I. Let us inquire why it must needs be that offences come.
1. Not from any fault in the gospel of the Redeemer.
2. Not that God necessitates men to lay before others these hindrances in the path to heaven, and encouragements to sin.
3. Why then? Light has come into the world, and men love darkness, etc. He does not interpose by omnipotent force.
II. Let us examine what are the chief offences against which we should guard?
1. False sentiments in religion, and doctrines inconsistent with the Word of God often prove an offence and tend to lead others away from felicity.
2. The influence of unholy examples.
3. Persecution.
4. The unsuitable walk of professing Christians.
III. Illustrate the propriety of the double woe pronounced by our Lord.
1. Woe to the world because of offences, for many will be seduced by them.
2. Woe to that man by whom the offence cometh.
(1) Because he frustrates as far as in his power the design which Christ had in coming into the world.
(2) Because he renders himself guilty of all the crimes he has led others to commit.
(3) Because the reparation of those evils is morally impossible. (H. Kollock, D. D.)
Offences inevitable and evil
A caution this, as Jerome has well observed, particularly necessary for the disciples at this time striving for superiority; for if they had continued in that spirit, they would have turned out of the way those they had gained to the faith. Let us inquire-
I. What we are to understand here by offences. Stumbling-blocks in the way that leads to heaven. Figurative expression (Rom_14:13; Rom_14:21): offences may be taken when they are not given. Offences may be given when they are not taken. Stumbling-blocks are of three kinds-
1. Such as God has laid in the way.
(1) Jesus Christ is in this sense a stumbling-block (1Pe_2:6; 1Pe_2:8; Rom_9:31-33; Isa_8:13-15; Luk_2:34; Mat_13:57; Mat_26:64-65).
(2) The doctrine of Christ is a cause of offence (Mat_15:12; Mat_19:22, 1Co_1:22-23; Joh_6:61-66; Mat_13:54).
(3) The suffering and death of Christ on the cross is a stumblingblock (1Co_1:23; Mat_26:31; Mat_26:33; Luk_24:21). The Jews called Christ, in derision, Talui, the man that was hanged. An offence without reason.
2. Such as are laid in the way by the subtlety and malice of the devil and his children. Such as false doctrine, reproaches, etc.
3. Such as, through the devices of the grand adversary, are laid in the way by the inattention, folly, and misconduct of those who are, or profess to be, the children of God (Rom_14:21; 1Co_8:7; 1Co_8:9).
II. How it appears that it must needs be that offences come.
1. Offences of the kind first mentioned must come (Mat_2:6). These are only stumbling-blocks in our apprehension. They that stumble at these, stumble at their own mercies and salvation.
2. Offences of the second kind will come, not, strictly speaking of necessity, but in the nature of things. For the devil and his children will hate the children of God, etc. (Zec_3:2; 1Co_11:19; Act_20:30; 2Co_11:26).
3. Offences of the last kind will also come, as appears from the text, and from (Luk_17:1), where the Greek word imports it is not to be expected, etc. He does not appoint or ordain these offences. He does not withhold the grace whereby they may be avoided. But He permits, or does not absolutely hinder them.
III. Why our Lord pronounces a woe upon the world because of offences, and upon that man by whom the offence cometh.
1. By the world, may be here meant, those that know not, and love not, God (Joh_15:16; Joh_15:19; Joh_17:9; Joh_17:14; 1Jn_5:19). Through offences, especially those of the last-mentioned kind, many of these perish eternally. Therefore, woe to them! They dishonour God, obstruct and injure others, and lose their own souls.
2. The world, may mean mankind in general, including even the people of God.
3. Woe to that man by whom the offence cometh. For he dishonours God in a manner none else can do-he does the work of the devil and pleases him-he confirms the wicked in their prejudices, etc. All this mischief will be required at his hands, etc.
Application-
1. See that you offend not (Mat_18:6).
2. See that you be not offended yourself (Mat_18:8-9). (Joseph Benson.)
A discourse of offences
1. The unavoidables of offences.
2. The woes pronounced against them.
I. What we are to understand here by offences.
II. From whence the unavoidableness of them doth arise.
III. That offences are of woeful consequence, both to men in general, and to those particular persons by whom they come. (Bishop Fowler.)
Ways of offending..
1. The drawing of our brethren into erroneous opinions; such as have an ill-influence on mens lives and manners.
2. Enticing men to sin by wicked advice and solicitations.
3. Affrighting or discouraging others from being religious, or from the doing of their duty in particular instances: such things as
(1) persecuting for righteousness sake:
(2) representing the ways of religion as very rugged and difficult, and the duties thereof as over-harsh and severe:
(3) making a great number of additions to the law of God, and imposing them as necessary to salvation:
(4) treating those who have fallen into errors of judgment or practice, with too great harshness and severity.
4. Offering an evil example. (Bishop Fowler.)
Necessity of scandals arising
Let us grant that in individual cases a man may give such care and attention as not to sin, yet it is impossible that-taking all contingent events in the lump-a man should not sometimes be remiss, and fail or slip. For this is the infirmity of the mind of man since the Fall. In the same way it is necessary that the most skilful archer, who to a certainty hits the mark as often as he chooses to do so, should sometimes miss it, if he is perpetually shooting at it. For this is a condition and result of human weakness-that mind, hand, or eye cannot long keep up the strain of their attention, that a man should hit the mark a hundred times running. He must miss sometimes. (Lapide.)
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 vv7–8 7. Woe unto the world because of offences! There…
7. Woe unto the world because of offences! There will continue to be temptations and causes of stumbling in the world which will lead thousands astray and cause much sorrow.
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.
William B. Godbey 1900 · Public Domain On v8 Mat 18:8-9; Mar 9:45-48. “And if thy foot may…
DOOM OF THE WICKED
Mat 18:8-9; Mar 9:45-48. “And if thy foot may offend thee, cut it off; it is good for thee to go into life lame, rather than having two feet to be cast into hell, into the fire which can not be quenched, where the worm dieth not, and the fire is not quenched.” This awful deliverance of our Savior, relative to the doom of the wicked, follows as a normal sequence from the innumerable and egregious sins committed in giving offense to spiritual and natural infants. Consequently He goes out into a clear, straight, and unequivocal affirmation, relative to the endless punishment of the wicked, which is simply irrefutable by all the sophistry of Universalism, all the chicanery of infidelity, and all the diabolical effrontery of the Pandemonium. Here, Jesus says that the wicked “go into the fire which can not be quenched, where the worm [i.e., the conscious living] dieth not, and the fire is not quenched.” The word for “die” is teleutao, from telos, the “end;” consequently, it means never have an end, the strongest and most inevasible word in the Greek language. These words and phrases, uttered by the Savior, can never be modified, evaded, weakened, or explained away. The sophistry that would have the audacity to tinker with these plain and unmistakable words of Jesus, could upset every truth in the Bible, completely take God’s Book of Truth out of our hands, leaving us groping in the utter bewilderment of rayless night. O that the preachers would preach like Jesus! If they do not, they have no right to preach at all. You have no right to deliver a message for another, unless you deliver it as he gave it to you. The reason why so many preachers have lost their power, is because Jesus does not send them. The reason why He does not send them, is because they have failed to deliver His message as He gave it to them. If you were to send a man with a most important message, and he should materially change it, either by additions or subtractions, or both, you would never again trust your business in his hands. Preachers stand in the pulpit, empty as the shell of a dead oyster, because of the delinquency in the faithful deliverance of the Lord’s message. The wicked are going to hell by millions. The most successful method of stopping them is faithfully, persistently, importunately fearlessly, and tearfully telling them precisely what they are doing, without mollification or modification, but persistently warning them night and day. One of the saddest concomitants of the awful apostasy in the Churches is the elimination of endless punishment out of the pulpit. Just as heaven should be the constant theme preached to the Christian pilgrim for glory bound, so hell should be the incessant theme roaring from every pulpit in the ears of all the hellward bound. If this is not faithfully adhered to, conviction will not only go out of a Church, but evanesce from a community, leaving all the gospel timber-gum logs, which will neither rive nor split.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv8–9 The Greek has "the" before "everlasting."
everlasting
The Greek has "the" before "everlasting."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 A further warning:
A further warning:
v. 8. Wherefore, if thy hand or thy foot offend thee, cut them off and cast them from thee; it is better for thee to enter into life halt or maimed, rather than, having two hands or two feet, to be cast into everlasting fire.
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v. 9. And 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.
The subject upon which He here touches affects Jesus so deeply that He repeats His warning of the Sermon on the Mount, Mat 5:29-30. Offenses will come, not only from without, but also from within, from one’s own members. The hand, the foot, the eye present occasion for sinning. The law of sin is ever present in the organs of the body. To deny these members, to fight against every abuse of their God-given functions, to keep them in absolute control, that is the great concern of the disciple of Christ. That is not to be understood, as Luther says, that a person mutilate his body, but that he should keep his members in subjection with the help of the Holy Ghost, in true faith. The members must be cut off, that is, be subdued by the Spirit, in order that the hand, the eye, the feet do not perform what the sinful heart intends. For the end of him that yields to sin, that places his members into the willing service of sin, is everlasting fire, the fire of hell, where their worm will not die, neither will their fire be quenched, Mar 9:43-48. Only he who, through the power of the Holy Ghost within him, keeps his body in subjection, does not permit sin to gain the ascendancy, only he will retain faith and a good conscience, only he will save body and soul unto everlasting life.
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 vv7, 9 Connecting Statement:
Connecting Statement:
Jesus continues to use a little child to teach the disciples and warns against the terrible consequences of causing children to sin.
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to the world
Here "world" refers to people. AT: "to the people of the world" (See: Metonymy)
stumbling blocks ... those stumbling blocks come ... the person through whom those stumbling blocks come
Here "stumbling" is a metaphor for sin. AT: "things that cause people to sin ... things come that cause people to sin ... any person who causes others to sin" (See: Metaphor)
If your hand or your foot causes you to stumble, cut it off and throw it away from you
Jesus exaggerates here to emphasize that people must do anything necessary to remove from their lives what causes them to sin. (See: Hyperbole and Generalization)
your ... you
All occurrences of these words are singular. Jesus is speaking to all people in general. It may be more natural for your language to translate with a plural "you." (See: Forms of You)
into life
"into eternal life"
than to be thrown into the eternal fire having two hands or two feet
This can be stated in active form. AT: "than to have both hands and feet when God throws you into the eternal fire" (See: Active or Passive)
translationWords
woe
world
stumble
eternity
hell
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 v8 18:8-9 Concern shifts to the individual: Get rid of…
18:8-9 Concern shifts to the individual: Get rid of whatever causes you to sin (see 5:29-30; Col 3:5-17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.