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.
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Matthew 18:8-10 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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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.
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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.
Se that ye despise not one of these litelons. For I saye vnto you that in heven their angels alwayes behold the face of my father which is in heven.
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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.
See that ye despise not one of these litle ones: for I say vnto you, that in heauen their Angels alwayes behold the face of my Father which is in heauen.
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Contradictions (2)
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Cross-references (64)
- Psalms 91:11 (v10) For he will put his angels in charge of you, to guard you in all your ways.
- Psalms 34:7 (v10) Yahweh’s angel encamps around those who fear him, and delivers them.
- Hebrews 1:14 (v10) Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
- Luke 16:22 (v10) The beggar died, and he was carried away by the angels to Abraham’s bosom. The rich man also died, and was buried.
- 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…
Show all 64 cross-references
- 2 Kings 6:16-17 (v10) He answered, “Don’t be afraid; for those who are with us are more than those who are with them.” Elisha prayed, and said, “Yahweh, please…
- Acts 12:7-11 (v10) And behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, “Stand…
- 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…
- Matthew 1:20 (v10) But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, don’t be…
- Matthew 18:6 (v10) 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…
- Matthew 18:14 (v10) Even so it is not the will of your Father who is in heaven that one of these little ones should perish.
- Genesis 32:1-2 (v10) Jacob went on his way, and the angels of God met him. When he saw them, Jacob said, “This is God’s army.” He called the name of that place…
- Matthew 24:31 (v10) He will send out his angels with a great sound of a trumpet, and they will gather together his chosen ones from the four winds, from one…
- 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…
- Matthew 2:13 (v10) Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise and take the young child and his…
- Luke 1:19 (v10) The angel answered him, “I am Gabriel, who stands in the presence of God. I was sent to speak to you and to bring you this good news.
- Acts 12:15 (v10) They said to her, “You are crazy!” But she insisted that it was so. They said, “It is his angel.”
- 1 Corinthians 16:11 (v10) Therefore let no one despise him. But set him forward on his journey in peace, that he may come to me; for I expect him with the brothers.
- Matthew 2:19 (v10) But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying,
- 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 14:21 (v10) It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.
- 1 Corinthians 8:8-13 (v10) But food will not commend us to God. For neither, if we don’t eat, are we the worse; nor, if we eat, are we the better. But be careful that…
- 1 Corinthians 11:22 (v10) What, don’t you have houses to eat and to drink in? Or do you despise God’s assembly and put them to shame who don’t have enough? What…
- 1 Thessalonians 4:8 (v10) Therefore he who rejects this doesn’t reject man, but God, who has also given his Holy Spirit to you.
- 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 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,…
- Psalms 17:15 (v10) As for me, I shall see your face in righteousness. I shall be satisfied, when I awake, with seeing your form.
- 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 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…
- 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!…
- Acts 10:3 (v10) At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, “Cornelius!”
- Acts 27:23 (v10) For there stood by me this night an angel, belonging to the God whose I am and whom I serve,
- Romans 14:1-3 (v10) Now accept one who is weak in faith, but not for disputes over opinions. One man has faith to eat all things, but he who is weak eats only…
- Romans 14:13-15 (v10) Therefore let’s not judge one another any more, but judge this rather, that no man put a stumbling block in his brother’s way, or an…
- 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…
- 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…
- Acts 12:23 (v10) Immediately an angel of the Lord struck him, because he didn’t give God the glory. Then he was eaten by worms and died.
- Romans 14:10 (v10) But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of…
- 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.
- 1 Kings 22:19 (v10) Micaiah said, “Therefore hear Yahweh’s word. I saw Yahweh sitting on his throne, and all the army of heaven standing by him on his right…
- Psalms 15:4 (v10) in whose eyes a vile man is despised, but who honors those who fear Yahweh; he who keeps an oath even when it hurts, and doesn’t change;
- Zechariah 4:10 (v10) Indeed, who despises the day of small things? For these seven shall rejoice, and shall see the plumb line in the hand of Zerubbabel. These…
- Acts 5:19 (v10) But an angel of the Lord opened the prison doors by night, and brought them out and said,
- 2 Corinthians 10:10 (v10) For, “His letters”, they say, “are weighty and strong, but his bodily presence is weak, and his speech is despised.”
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 vv8, 10 See Matt. 5:29.
See Matt. 5:29.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–10 8 Wherefore if thy hand or thy foot offend…
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.
Ver. 8. If thy hand or foot offend thee, &c.] Mat 5:29-30, our Saviour forbids all his to defile themselves with the filth of sin; here, to offend others thereby. {See Trapp on "Mat 5:29"} {See Trapp on "Mat 5:30"}
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 v10 Our Saviour having before declared how dear believing souls…
Our Saviour having before declared how dear believing souls are unto him, though their quality or parts be not like others’, here he gives the world a further charge not to despise, that is, not to contemn or neglect them, because God the heavenly Father hath such a care of them, so as he hath given his angels a charge over them, Psa 34:7; 91:11; Heb 1:14; which
angels (saith he) do always behold the face of my Father which is in heaven, that is, are always ministering before him, and ready to execute his will and pleasure; so as the argument is not only drawn from the indecency and undutifulness that such despising must import, but also from the danger of it. Your heavenly Father so loveth these little ones, that he hath given his angels a special charge concerning them; and these angels being continually in the Lord’s presence, are ready both to make report how they are used in the world, and likewise having commission from God to execute his vengeance upon those who neglect, despise, or affront those that he hath taken into such a special protection. Here is no ground in this text for their notion, who fancy that every particular child of God hath his proper angel to attend him. Our Saviour doth not say their several and respective angels, but their angels; and if all the angels be ministering spirits, for the good of God’s elect, Heb 1:14, I see no great reason to contend for a particular angel for every individual amongst them. But be that as it will, the opinion hath no patronage from this text.
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 vv8, 10 This command of Christ is not to be understood…
This command of Christ is not to be understood literally, as if it were our duty to maim our bodily members; but the exhortation is to cut off all occasions that may betray us into sin; and to mortify our darling and beloved lust, though as dear to us as our right eye.
Learn, 1. That sin may be avoided. It is our duty to avoid whatever leads unto it, or may be the instrument or occasion of it.
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2. That the best way to be kept from the outward acts of sin, is to mortify our inward affection and love to sin. If our love and affection to sin be mortified, our bodily members may be preserved, for they will no longer be weapons of sin, but instruments of holiness.
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 vv8, 10 Wherefore if thy hand or thy foot,.... The same…
Wherefore if thy hand or thy foot,.... The same words are repeated here on occasion of offences, as are spoken by Christ, Mat 5:29 on account of unchaste looks, desires and lusts: giving offence to Christ's disciples, or endeavouring, by any means whatever, to cause them to stumble and fall, is equally gratifying the flesh, and no more to be indulged, than the other, on pain of eternal damnation. See Gill on Mat 5:29, Mat 5:30
Matthew 18:10
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mat 18:10
mat 18:10
mat 18:10Take heed that ye despise not one of these little ones,.... That is, one of those little ones that believed in Christ; for he is not speaking of infants in age, but of those who might be compared to such, for their humility and modesty; who were little in their own eyes, and mean and despicable in the eyes of the world, as well as appeared but little in the eyes of their fellow disciples and brethren; for our Lord returns and addresses himself to his disciples, who had been contending among themselves who should be greatest in the kingdom of heaven; and so were striving to lessen one another, each looking upon himself as the greater, and every other as little. Wherefore Christ cautions them against such a spirit, and bids them beware of despising their fellow disciples, as little, and below them; especially since so much notice and care were taken of them, both in heaven, and in earth:
for I say unto you, that in heaven: the phrase, "in heaven", is omitted in the Syriac and Persic versions, perhaps because it might be looked upon as unnecessary, since it afterwards appears; but is very proper, or pertinent, whether it be considered as descriptive of the angels, who have their habitation there, in distinction from the evil angels, who are cast down from thence; or as pointing out the place where the angels behold the face of God, and who are styled "their angels"; the angels of the little ones, that believe in Christ, who are ministering spirits unto them, the guardians of them, who encamp about them, and do many good offices for them. Some have thought from hence, that every good man has his peculiar angel that waits upon him, and cares for him; but this does not necessarily follow from, these words, only that they all have an interest in angels, and in their good services. This seems indeed to have been a notion that prevailed among the Jews, not only that there were angels which presided over particular nations, but who also had the care of particular persons; so they speak of an angel that was particularly appointed for Abraham (f). Nor will they allow, that one angel does two messages, nor two angels one (g) message: but that everyone has his particular place, person, and work; of whom it is further said, that they
do always behold the face of my father which is in heaven: which is not so much to be understood of their intellectual knowledge, and apprehension of the divine being, of their beholding the glory of his nature, and essence, and of their contemplating and applauding his perfections; as of their ministering before him, waiting, as servants, upon him, watching to receive his orders, and ready to obey his commands. And our Lord's argument is, that if such excellent creatures as the angels in heaven, who are continually favoured with being in the presence of Christ's heavenly father, honoured with so high a station, as always to stand before him, as ministers of his; if these are the guardians of these little ones, if they are committed to their care, and they have the oversight of them, then they ought not to be despised: and besides, since the angels that have the care of them are so near the throne, it should deter everyone from having their charge in contempt, or doing any injury to them; since they arc capable of lodging accusations and complaints against them; and, when leave is given, have power of executing the sorest judgments upon men. This description of angels agrees with what the Jews say of them, especially of the chief of them. Michael, they say (h), is the first and principal of the chief princes, "that behold the face of the king"; that is, the King of kings, the Lord of hosts. Suriel, which, with them, is another name of an angel, is called (i), , "the prince of faces", who is always in the presence of God; and, as the gloss says, is "an angel that is counted worthy to come before the king."
(f) T. Bab. Sanhedrim, fol. 96. 1. (g) Bereshit Rabba, sect. 50. fol. 44. 4. (h) Jacchiades in Dan. x. 13. (i) T. Bab. Beracot, fol. 51. 1.
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 vv8, 10 If thy hand, foot, eye, cause thee to offend…
If thy hand, foot, eye, cause thee to offend - If the most dear enjoyment, 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. Matt. v, 29; Mark ix, 43.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–10 Verse 8. - 9. If thy hand, c.] See…
Verse 8. - 9. If thy hand, c.] See the notes on Mt 5:29-30.
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 v10 Mat 18:10-11. See that ye despise not one of…
Mat 18:10-11. See that ye despise not one of these little ones — As if they were beneath your notice. Be careful to receive, and not to offend, the very weakest believer in Christ: for, as inconsiderable as some of these may appear to you, the very angels of God have a peculiar charge over them: even those of the highest order, who continually appear at the throne of the Most High. Jerome, and many others of the ancient fathers, considered this as an argument that each pious man has his particular guardian angel: but it may be justly questioned whether this is the meaning of the passage. It seems more probable the sense is, that the angels, who sometimes attend the little ones spoken of, at other times stand in God’s immediate presence; and consequently that different angels are at different times employed in this kind office. The general sense is plain: that the highest angels do not disdain, on proper occasions, to perform services of protection and friendship for the meanest Christian. And as all the angels are ministering spirits, sent forth occasionally, at least, to minister to the heirs of salvation, they may in general be properly called their angels. The expression, They behold the face of my Father, alludes to the custom of earthly courts, where the great men, those who are highest in office and favour, are most frequently in the prince’s palace and presence, and perhaps daily converse with him. The meaning, therefore, of the passage is, that the chief angels are employed in taking care of the saints; and our Lord’s reasoning is both strong and beautiful when on this account he cautions us against despising them. “O what men are they,” says Baxter, “that read and preach this, and yet not only despise them, but first ignorantly or maliciously slander them, and then by this justify their persecuting and destroying them.” But, “what a comfort to the meanest true Christian is it, that angels, who always see God’s face in glory, have charge of them!” For the Son of man is come to save that which was lost — As if he had said, Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them: and I, who came to save them, will require it at your hands, if you wrong or persecute them, or hinder them in the way of their salvation.
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 vv8, 10 If thy hand ... - See the notes at…
If thy hand ... - See the notes at Mat 5:29-30. The sense in all these instances is the same. Worldly attachments, friendships, and employments of any kind, that cannot be pursued without leading us into sin, be they ever so dear to us, must be abandoned, or the soul will be lost.
It is better for thee to enter into life halt or maimed ... - It is not meant, by this, that when the body shall be raised it will be maimed and disfigured in this manner. It will be perfect. See 1Co 15:42-44. But these things are said for the purpose of carrying out or making complete the figure or the representation of cutting off the hands, etc. The meaning is, it is better to go to heaven without enjoying the things that caused us to sin, than to enjoy them here and then be lost.
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Halt - Lame.
Maimed - With a loss of limbs.
Into hell fire - It is implied, in all this, that if their sins, however dear to them, were not abandoned, the soul must go into everlasting fire. This is conclusive proof that the sufferings of the wicked will be eternal. See the notes at Mar 9:44, Mar 9:46, Mar 9:48.
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 vv8, 10 And if thy hand, or thy foot, &c. These…
And if thy hand, or thy foot, &c. These comparisons are to make us sensible, that we must quit and renounce what is most dear to us, sooner than remain in the occasions of offending God. (Witham) --- These words more properly mean our relatives and friends, who are united to us as closely as the different members of the body. This he had touched upon before, yet he again repeats it, for nothing is so pernicious, nothing so dangerous, as the company and conversation of the dissolute. Connections of friendship and affinity, are sometimes more powerful in inclining us to good or evil, than open compulsion. On this account Christ, with great earnestness, commands us to cut with those most near and dear to us, when they are to us the immediate occasions of scandal. (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 v10 PARABLE OF THE LOST SHEEP, Mat_18:10-14.
PARABLE OF THE LOST SHEEP, Mat_18:10-14.
10. One of these little ones — Those whom my grace has made to be as little children. Despise — Undervalue them. Esteem it to be a small matter to destroy their souls. Their angels — Of the existence of angels the Bible furnishes abundant proof. See note on Mat_1:20. That these angels, as messengers of God, do minister to his people, Paul expressly affirms, by asking: “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Heb_1:14. And so the Psalmist says: “The angel of the Lord encampeth round about them that fear him.” Psa_34:7. That individual Christians have particular angels is clearly implied by the words of Peter’s friends: “It is his angel.” Act_12:15. And so the little ones here mentioned have “their angels.” These angels are said to behold the face of God. This, if not taken from the fact that the prime ministers and favourites of kings are familiar with the face of their royal masters, as having free access to them, is at least an analogous fact. So in Est_1:14 : “Next unto king Ahasuerus were the seven princes of Persia and Media, which saw the king’s face.” And so in Luk_1:19 : “I am Gabriel that stand in the presence of God.” The doctrine is, then, that of every humble Christian the angel is God’s favourite and presence-angel. A glorious reason why we should not despise them! We presume not to say how far this is figure, and how far it is literal fact. That angels did often, by special mission, minister visibly to the saints of the Old Testament and the New, is matter of sacred history. That their salvation, through Christ, is matter of interest to angels we are told in 1Pe_1:12. Still the idea that every Christian’s special angel enjoys the direct view of the Divine Being, as a special favourite in heaven, may be rather more safely viewed as a beautiful symbol borrowed from earthly courts. It may represent that favour which the merits of Christ procure for the redeemed before God. Christ is as a host of angels in their behalf, before the face of God.
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The idea of Mr. Watson, that a person’s angel is his disembodied spirit, seems not well founded. The friends of Peter (Act_12:15) imagined the person at the gate to be his angel, from the popular notion that a man’s guardian angel or genius in person resembled himself.
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 vv8, 10 8, 9. Cp. note ch. Mat_5:29-30.
8, 9. Cp. note ch. Mat_5:29-30.
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 vv8, 10 (8, 9) If thy hand or thy foot offend…
(8, 9) If thy hand or thy foot offend thee.—(See Notes on Mat_5:29-30.) The disciples had heard the words before in the Sermon on the Mount, but their verbal reproduction, sharpened as by a special personal application addressed not to the multitude but to the Twelve, gave them a new and solemn emphasis.
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 vv8–10 Wherefore. The Lord teaches how to avoid this sin…
Wherefore. The Lord teaches how to avoid this sin of giving offence, repeating the solemn words already delivered in the sermon on the mount, though with some variation and a different context. (Mat_5:29, Mat_5:30) The reference on the former occasion was especially to breaches of the seventh commandment; here the Lord speaks of offences in general, of that external corruption among mankind which is the fruitful source of temptation and sin. The only remedy for this is the sternest self-denial, the strictest watchfulness. Or thy foot. Christ did not name this member in his previous discourse. Literally, the hand or foot leads into sin, when it is directed to forbidden objects, moves towards the acquisition of things contrary to the Law of God. Metaphorically, the expression signifies all that is as dear and as necessary as these important members. Such occasions of sin we must at once and absolutely cast aside. It includes also persons as well as things. Friends the dearest must be parted from if their presence, or conversation, or habits cause evil thoughts or encourage evil acts. In the presence of such offences, ties the nearest must be snapped asunder. Loneliness, isolation, is better than companionship in wickedness. It has been well said by Olshausen that the hand and the foot may denote mental powers and dispositions; and the warning is given that their over-cultivation may prove an obstacle to the spiritual life, and must be accordingly checked. We may also descry in the paragraph an admonition against making too much of skill, dexterity, and adroitness in business and occupation. There is a subtle snare in them; they may draw the heart away from God, and must be restrained and modified, so as not to interfere with the cultivation of religion and the care of the soul. Enter into life. This is an addition not found in the sermon on the mount; it refers to the eternal life which, beginning on earth, is consummated in heaven. Everlasting fire (to pur to aiwnion). This is the first time that this phrase occurs. Whatever these words may mean, there can be no doubt that they signify, and are intended to signify, some awful kind and extent of punishment, the fear of which may deter from such sins as incur it. It is not morally expedient to minimize the force of such terms by disputing about the exact connotation of "aeonian." When we remember that the words are spoken by the loving and pitiful Saviour, we must allow that they point to some dreadful reality, the import of which he knew, and which he thus mercifully veiled from us as not able to bear the full revelation. (see on Mat_25:46)
Vers. 8, 9. The offending member.
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A moment"s reflection will convince us that these stern sentences of Christ"s are unanswerable. If the alternative lay between losing a limb and losing his life, who would hesitate with his decision? "All that a man hath will he give for his life.
I IT IS POSSIBLE FOR WHAT IS VERY NEAR TO US TO BE FATALLY HURTFUL TO US. It would be a mistake to suppose that our Lord meant that under any circumstances self-mutilation would be a duty. The causes of stumbling are not bodily, although the body may be the instrument of temptation; they are in the thoughts and desires of the heart. (Jam_1:14, Jam_1:15) But there may be things precious as parts of our very selves, or friends dear as the apple of the eye, or useful as the right hand, and yet spiritually hurtful to us. Our own daily occupation, to which we have grown until it has become as a part of ourselves, may be a source of temptation and danger. Our habits, which are our second nature, may be a very bad second nature.
II IT IS IMPORTANT NOT TO LET LOWER INTERESTS BLIND US TO OUR HIGHEST GOOD. Eyes, hands, and feet are good and useful things in themselves. A maimed creature who has lost any of these valuable organs and limbs is certainly a pitiable object. Naturally and rightly we desire to keep our body sound and whole. Many possessions, though less intimately connected with our persons, are still justly valued when considered by themselves. But this valuation only touches a part of life, and that the lower part. If the enemy can seize the outworks and turn them against the citadel, it is desirable to demolish them, excellent as they may be in form and structure, because the principal object is to keep the citadel. The great necessity in spiritual things is to guard the very life of God within. If anything threatens this it threatens our highest interest. Selfish people are their own worst enemies, because, while pandering to the outer self, they starve and poison the true self.
III IT IS WISE TO MAKE ANY SACRIFICE TO SAVE THE TRUE LIFE. We admit this in bodily disease. The shattered limb must be amputated to preserve the patient"s life. The same principle applies in spiritual regions. The pain of losing what is very near and dear to us may be great. But we dare not be cowardly. A greater evil is the alternative. We may spare our friendship, our wealth, our pleasure, and yet destroy our souls. Then at best these things can but decorate the tomb of the dead spiritual nature. We have to rise to the stern severity of life. Sin is so terrible that it cannot be laid aside as one would put off a superfluous garment. It has eaten its way like a cancer into our very being. We shrink from the knife, but we must submit to it if we would live. Desperate efforts are needed or rather a patient submission to the great Deliverer of souls who sometimes saves by terrible means. Yet he does save! W.F.A.
The severity of spiritual discipline.
Cutting off a right hand and plucking out a right eye are extreme measures, types of the severest dealing with one"s self. They bring into thought those cases of disease in which signs of mortification are shown, and the limb must be promptly surrendered or the life will be lost. Our Lord"s counsel rests upon the recognized fact that bodily organs are the agents of sin. The palate is the agency of drunkenness and gluttony, the eye of sensuality, and the hand of dishonesty. We do not really cure a moral evil by merely removing the agency through which, it gains expression, but resolute dealing with the organ that is the agent shows that we are dealing with the inner evil, weakening it by taking away its food and exercise. See some of the things which account for spiritual discipline taking such severe forms.
I BIAS TO SPECIAL EVILS IN NATURAL DISPOSITIONS. This bias belongs to the mystery of hereditary influences. Through a deteriorated bodily organization, a man is born with a bias in favour of drink, cheating, pride, sensuality. The members of one royal family are all born gluttons. Possibly, some bias to evil is found in every disposition, and the life problem is What will the man do with just that tendency influencing all relations? Acquired evils may be effectually dealt with. Evils that belong to our bodily constitution make the moral struggle of a whole life.
II WEAKNESS OF WILL IN NATURAL DISPOSITIONS. This is the real cause of the necessary severity of spiritual discipline. The man is not strong enough to get and to hold the mastery over his evil self, and so he is worried and worn by a struggle which has to be continually kept up, because he is not strong enough to make any victory decisive. The hardest moral lives are lived by the weak willed.
III INDULGENCE OF THE EVIL BIAS UNTIL IT GROWS MASTERFUL. This may be illustrated by the difference in the tone of the moral struggle in the case of a man converted in youth, and of a man converted in advanced life. In the one case the bias is a mere tendency, and can be easily checked; in the other it has become a fixed habit, and must be dug out. When a man in middle life has vigorously taken in hand his conduct and relations, and wisely reshaped them, he often has the bitter lesson to learn that the evil in him remains untouched. R.T.
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 vv9–10 Mat_18:6; Mat_18:9
Mat_18:6; Mat_18:9
Wherefore if thy hand or thy foot offend thee.
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Renouncing things that hinder
The every-sided development of all our faculties, the inferior, as well as the more elevated, is certainly to be regarded as the highest attainment, yet he who finds by experience that he cannot cultivate certain faculties-the artistic for example-without injury to his holiest feelings, must renounce their cultivation, and make it his first business, with painstaking fidelity, to preserve entire the innermost life of his soul, that higher life imparted to him by Christ, and which, by the dividing and distracting of his thoughts, might easily be lost, nor must it give him any disturbance, if some subordinate faculty be thus wholly sacrificed by him. Assuredly, however, we must add, that this loss is only in appearance, for, in the development of mans higher life, everything of a subordinate kind which he had sacrificed is again restored with increase of power. (Olshausen.)
Better suffer than sin
It is not merely that we should abstain from actual wrong-doing. That of course. It is not even that we should shun the avenues of sin; but, whatever the pain or loss involved, we are utterly to renounce that which we find to be the occasion of sin. The merely literal and outward is not the thing to dwell open. A man might cut off both hands, or pluck out both eyes, and yet leave the root of sin untouched. What Christ summons to is the surrender of everything, however pleasant, or dear, or seemingly necessary for the present life, and whatever suffering there may be in the surrender, rather than sin against God. The boldly figurative language well expresses the intensity of the change. (Dr. Culross.)
Moral surgery
I. That the sinners sin is his own-a part of himself. Thy right hand. Few people admit the ownership of their sins.
II. That deliverance from sin can be effected only through the sinners own act. Cut it off.
1. Painful. Cut it off.
2. Promptness. Cut with a determined stroke.
3. Persistent. Cut it off.
III. That heroically, in order to make reformation a permanent blessing, must the sinner abandon his sin. Cast it from thee.
1. This figure is suggestive of danger. The last resort.
2. The great Physician Himself urges the operation.
3. Every consideration, past, present, and future calls upon the sinner to decide. It is profitable for thee.
4. The fearful consequences of neglect. Cast into hell. (J. Kelly.)
Self-discipline
The Rev. R. Cecil possessed remarkable decision of character. When he went to Cambridge he made a resolution of restricting himself to a quarter of an hour daily in playing the violin-on which instrument he greatly excelled, and of which he was extravagantly fond; but, on finding it impracticable to adhere to his determination he cut the strings, and never afterwards replaced them. He had studied for a painter; and retained through a life a fondness and taste for the art. He was once called to visit a sick lady, in whose room there was a painting which so strongly attracted his notice, that he found his attention diverted from the sick person and absorbed by the painting; from that moment he formed the resolution of mortifying a taste which he found so intrusive, and so obstructive to him in his nobler pursuits and determined never again to frequent the exhibition.
Self-mortification
This is the circumcision of the heart, the mortifications of earthly members, which is no less hard to be done than for a man with one hand to cut off the other, or to pull out his own eyes, and then rake in the holes where they grew. And yet, hard or not hard, it must be done; for otherwise we are utterly undone for ever. Hypocrites, as artificial jugglers, seem to wound themselves, but do not: as stage-players, they seem to thrust themselves through their bodies, whereas the sword passeth only through their clothes. But the truly religious lets out the life-blood of his beloved lusts, lays them all dead at his feet, and burns their bones to lime, as the king of Moab did the king of Edom (Amo_2:1). As Joshua put down all the Canaanites, so doth grace all corruptions. As Asa deposed his own mother, so doth this, the mother of sin. It destroys them not by halves, as Saul; but hews them in pieces before the Lord, as Samuel. (John Trapp.)
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 vv8, 10 8, 9. If thy hand or thy foot offend…
8, 9. If thy hand or thy foot offend thee. Cause you to sin or stumble; ensnare you into evil. The meaning is, if an object dear as the right eye, and useful as the right hand, lead you into sin, that object however dear, you are to part with. See Matt. 5:29. Into life halt or maimed. The meaning is, not that a man hath no better way to avoid sin and hell, but if he had no better, he should choose this.
Into hell fire. “Into the Gehenna of fire.” This phrase, in verse 9, is synonymous with “everlasting fire,” in verse 8. See note on Matt. 5:22, for Gehenna.
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 vv8, 10 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 vv8–10 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 vv8, 10 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 vv9–10 If your eye causes you to stumble, pluck it…
If your eye causes you to stumble, pluck it out and throw it away from you
The command to destroy the eye, perhaps the most important part of the body, is probably an exaggeration for his hearers to do anything necessary to remove from their lives anything that causes them to sin. (See: Hyperbole and Generalization)
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causes you to stumble
Here "stumble" is a metaphor for sin. AT: "causes you to sin" (See: Metaphor)
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 both eyes
This can be stated in active form. AT: "than to have both eyes when God throws you into the eternal fire" (See: Active or Passive)
translationWords
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 vv8, 10 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.