Text -- Matthew 18:1-12 (NET)

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes a child like this in my name welcomes me. 18:6 “But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone hung around his neck and to be drowned in the open sea. 18:7 Woe to the world because of stumbling blocks! It is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have two eyes and be thrown into fiery hell.

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. 18:11 [[EMPTY]] 18:12 What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray?

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 18:1

Who then is greatest ( tis ara meizōn estin ).

The ara seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as "sons"of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Mat 16:17-19) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (Mat 16:22). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mar 9:33) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in Mat 18:1. Jesus had noticed the wrangling. It will break out again and again (Mat 20:20-28; Luk 22:24). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative meizōn (so ho meizōn in Mat 18:4) rather than the superlative megistos is quite in accord with the Koiné idiom where the comparative is displacing the superlative (Robertson, Grammar , pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting.

Robertson: Mat 18:2

Called to him ( proskalesamenos ).

Indirect middle voice aorist participle. It may even be Peter’ s "little child"(paidion ) as it was probably in Peter’ s house (Mar 9:33).

Robertson: Mat 18:2

Set him ( estēsen ).

Transitive first aorist active indicative, not intransitive second aorist, estē .

Robertson: Mat 18:2

In the midst of them ( en mesōi autōn ).

Luke adds (Luk 9:47) "by his side"(par' heautōi ). Both are true.

Robertson: Mat 18:3

Except ye turn and become ( ean mē straphēte kai genēsthe ).

Third-class condition, undetermined but with prospect of determination. Straphēte is second aorist passive subjunctive and genēsthe second aorist middle subjunctive. They were headed in the wrong direction with their selfish ambition. "His tone at this time is markedly severe, as much as when He denounces the Pharisaism in the bud He had to deal with"(Bruce). The strong double negative ou mē eiselthēte means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it.

Robertson: Mat 18:4

This little child ( to paidion touto ).

This saying about humbling oneself Jesus repeated a number of times as for instance in Mat 23:12. Probably Jesus pointed to the child by his side. The ninth-century story that the child was Ignatius is worthless. It is not that the child humbled himself, but that the child is humble from the nature of the case in relation to older persons. That is true, however "bumptious"the child himself may be. Bruce observes that to humble oneself is "the most difficult thing in the world for saint as for sinner."

Robertson: Mat 18:5

In my name ( epi tōi onomati mou ).

For "one such little child"(any believer in Christ ) Luke (Luk 9:48) has "this little child"as a representative or symbol. "On the basis or ground of my name,""for my sake."Very much like eis onoma in Mat 10:41 which does not differ greatly from en onomati (Act 10:48).

Robertson: Mat 18:6

These little ones ( tōn mikrōn toutōn ).

In the same sense as "one such little one"above. The child is the type of believers.

Robertson: Mat 18:6

A great millstone ( mulos onikos )

, literally, "a millstone turned by an ass."The upper millstone was turned by an ass (onos ). There were no examples of the adjective onikos (turned by an ass) outside the N.T. until the papyri revealed several for loads requiring an ass to carry them, stones requiring an ass to move them, etc. Deissmann ( Light from the Ancient East , p. 81) notes it also in papyri examples about the sale of an ass and tax for an ass’ s burden of goods.

Robertson: Mat 18:6

The depth of the sea ( tōi pelagei tēs thalassēs ).

"The sea of the sea."Pelagos probably from plēsso , to beat, and so the beating, splashing waves of the sea. "Far out into the open sea, a vivid substitute for eis tēn thalassan "(McNeile).

Robertson: Mat 18:7

Through whom ( di' ou ).

Jesus recognizes the inevitableness of stumbling-blocks, traps, hindrances, the world being as it is, but he does not absolve the man who sets the trap (cf. Luk 17:1).

Robertson: Mat 18:8

@@In Mat 18:8 and Mat 18:9 we have one of the dualities or doublets in Matthew (Mat 5:29-30). Jesus repeated his pungent sayings many times. Instead of eis geennan (Mat 5:29) we have eis to pur to aiōnion and at the end of Mat 18:9 tou puros is added to tēn geennan . This is the first use in Matthew of aiōnios . We have it again in Mat 19:16, Mat 19:29 with zoē , in Mat 25:41 with pur , in Mat 25:46 with kolasin and zoēn . The word means ageless, without beginning or end as of God (Rom 16:26), without beginning as in Rom 16:25, without end as here and often. The effort to make it mean "aeonian "fire will make it mean "aeonian "life also. If the punishment is limited, ipso facto the life is shortened. In Mat 18:9 also monophthalmon occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular Koiné. Literally one-eyed. Here only and Mar 9:47 in the New Testament.

Robertson: Mat 18:10

Despise ( kataphronēsēte ).

Literally, "think down on,"with the assumption of superiority.

Robertson: Mat 18:10

Their angels ( hoi aggeloi autōn ).

The Jews believed that each nation had a guardian angel (Dan 10:13, Dan 10:20.; Dan 12:1). The seven churches in Revelation (Rev 1:20) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God’ s presence, "see the face of my Father"(blepousin to prosōpon tou patros mou ) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God’ s people (Heb 1:14)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his "little ones"who believe in Him. There are angels in God’ s presence (Luk 1:19).

Robertson: Mat 18:12

Leave the ninety and nine ( aphēsei ta enenēkonta ennea epi ta orē kai poreutheis zētei to planōmenoṅ ).

This is the text of Westcott and Hort after BL, etc. This text means: "Will he not leave the ninety and nine upon the mountains and going does he not seek (change to present tense) the wandering one?"On the high pastures where the sheep graze at will one has wandered afield. See this parable later in Luk 15:4-7. Our word "planet"is from planaomai , wandering (moving) stars they were called as opposed to fixed stars. But now we know that no stars are fixed. They are all moving and rapidly.

Vincent: Mat 18:1

The Rev. inserts then after who, thus restoring the Greek ἄρα , which the A. V. overlooks. Who then? Who, as things stand. Since one of our number has been doubly honored in being called " the rock," and in being appointed to take part in a special miracle, who then is greatest?

Vincent: Mat 18:3

Be converted ( στραφῆτε )

The word converted has acquired a conventional religious sense which is fundamentally truthful, but the essential quality of which will be more apparent if we render literally, as Rev., except ye turn. The picture is that of turning round in a road and facing the other way.

Vincent: Mat 18:3

Shall not enter ( οὐ μὴ εἰσέλθητε )

But the double negative is very forcible, and is given in Rev. in nowise. So far from being greatest in the kingdom of heaven, ye shall not so much as enter.

Vincent: Mat 18:4

As this little child

Not, as this little child humbles himself, but, shall make himself humble as this little child is lowly; shall willingly become by spiritual process what the child is by nature.

Vincent: Mat 18:5

In my name ( ἐπὶ τῷ ὀνόματί μου )

Lit., upon my name; on the ground of, or on account of; for my sake.

Vincent: Mat 18:6

A millstone ( μύλος ὀνικός )

Two kinds of millstones were in use; the one turned by hand, the other, and larger, by an ass (ὄνος ). Here Jesus says an ass-millstone; or, as Rev., a great millstone; Wyc., millstone of asses.

Vincent: Mat 18:12

Leave upon the mountains

The text here is disputed. Both A. V. and Rev. follow a text which reads: " Doth he not, leaving the ninety and nine, go into the mountains?" Rather join leave with on the mountains, and read, " Will he not leave the ninety and nine upon (ἐκπὶ , scattered over ) the mountains, and go," etc. This also corresponds with ἀφήσει , leaving, letting out, or letting loose.

Wesley: Mat 18:1

Which of us shall be thy prime minister? They still dreamed of a temporal kingdom.

Wesley: Mat 18:2

This is supposed to have been the great Ignatius, whom Trajan, the wise, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome! Mar 9:36; Luk 9:47.

Wesley: Mat 18:3

The first step toward entering into the kingdom of grace, is to become as little children: lowly in heart, knowing yourselves utterly ignorant and helpless, and hanging wholly on your Father who is in heaven, for a supply of all your wants. We may farther assert, (though it is doubtful whether this text implies so much,) except ye be turned from darkness to light, and from the power of Satan to God:, except ye be entirely, inwardly changed, renewed in the image of God, ye cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal.

Wesley: Mat 18:3

So far from being great in it. Mat 19:14.

Wesley: Mat 18:5-6

And all who are in this sense little children are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not; that is, that ye turn them not out of the right way, neither hinder them in it. Mat 10:40; Luk 10:16; Joh 13:20. Mar 9:42; Luk 17:1.

Wesley: Mat 18:7

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.

Wesley: Mat 18:8-9

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. Mat 5:29; Mar 9:43.

Wesley: Mat 18:10

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 thee, 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. To behold the face of God seems to signify the waiting near his throne; and to be an allusion to the office of chief ministers in earthly courts, who daily converse with their princes.

Wesley: Mat 18:11

Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them. Luk 19:10.

Wesley: Mat 18:12

Luk 15:4.

JFB: Mat 18:10

Stumble.

JFB: Mat 18:10

A difficult verse; but perhaps the following may be more than an illustration:--Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (Heb 1:13; Joh 1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.

JFB: Mat 18:11

Or "is lost." A golden saying, once and again repeated in different forms. Here the connection seems to be, "Since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, ye lose the saved." That this is the idea intended we may gather from Mat 18:14.

JFB: Mat 18:12-13

This is another of those pregnant sayings which our Lord uttered more than once. See on the delightful parable of the lost sheep in Luk 15:4-7. Only the object there is to show what the good Shepherd will do, when even one of His sheep is lost, to find it; here the object is to show, when found, how reluctant He is to lose it. Accordingly, it is added,

Clarke: Mat 18:1

At the same time - Or hour; but ωρα is frequently used to signify some particular time: however, instead of ωρα, three MSS., all the Itala but four, and Origen, read ημερα, day. Origen says both readings were extant in MSS. in his time

Clarke: Mat 18:1

Who is the greatest - Could these disciples have viewed the kingdom of Christ in any other light than that of a temporal one? Hence they wished to know whom he would make his prime minister - whom his general - whom his chief chancellor - whom supreme judge, etc., etc. Is it he who first became thy disciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the oldest, merely as to years? Could this inquiry have proceeded from any but the nine disciples who had not witnessed our Lord’ s transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his kingdom was not of this world! See Mar 10:35, etc.; Joh 18:10, etc. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being present at the transfiguration, it is no wonder if a measure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter’ s supremacy; nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned Mat 16:18, Mat 16:19, or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed.

Clarke: Mat 18:2

A little child - But this child could walk, for he called him to him. Nicephorus says, this was Ignatius, who was afterwards bishop of Antioch, and suffered martyrdom under, and by command of, the Roman Emperor Trojan, in the 107th year of our Lord. But this good father is not much to be depended on, being both weak and credulous.

Clarke: Mat 18:3

Except ye be converted - Unless ye be saved from those prejudices which are at present so baneful to your nation, (seeking a temporal and not a spiritual kingdom), unless ye be clothed with the spirit of humility, ye cannot enter into the spirit, design, and privileges of my spiritual and eternal kingdom. The name of this kingdom should put you in mind of its nature. -

1.    The King is heavenly

2.    His Subjects are heavenly-minded

3.    Their Country is heavenly, for they are strangers and pilgrims upon earth

4.    The Government of this kingdom is wholly spiritual and divine

See on Mat 3:2 (note)

Clarke: Mat 18:3

And become as little children - i.e. Be as truly without worldly ambition, and the lust of power, as little children are, who act among themselves as if all were equal. The following saying from the Boostan of the poet Saady is very appropriate. "The hearts of infants being free from avarice, what care they for a handful of silver more than for a handful of dust?"

Clarke: Mat 18:4

Whosoever therefore shall humble himself - So great is the disparity between the kingdom of Christ and the kingdoms of this world, that there is no way of rising to honors in the former, but by humility of mind, and continual self-abasement

Clarke: Mat 18:4

The same is greatest - Thus our Lord shows them that they were all equal, and that there could be no superiority among them, but what must come from the deepest humility; he intimates also, that wherever this principle should be found, it would save its possessor from seeking worldly honors or earthly profits, and from seeking to be a ruler over his brethren, or a lord in God’ s heritage.

Clarke: Mat 18:5

One such little child - As our Lord in the preceding verses considers a little child an emblem of a genuine disciple, so by the term in this verse he means a disciple only. "Whosoever will receive, i.e. show unto such a child-like, unambitious disciple of mine, any act of kindness for my sake, I will consider it as done to myself."

Clarke: Mat 18:6

But whoso shall offend one of these little ones - But, on the contrary, whosoever shall cause one of the least of those who believe in me to be stumbled - to go into the spirit of the world, or give way to sin - such a one shall meet with the most exemplary punishment

Let those who act the part of the devil, in tempting others to sin, hear this declaration of our Lord, and tremble

Clarke: Mat 18:6

A millstone - Μυλος ονικος, an ass’ s millstone, because in ancient times, before the invention of wind and water mills, the stones were turned sometimes by slaves, but commonly by asses or mules. The most ancient kind of mills among the inhabitants of the northern nations, was the quern, or hand-mill. In some places in Ireland, Scotland, and the Zetland Isles, these still exist

Clarke: Mat 18:6

Drowned in the depth of the sea - It is supposed that in Syria, as well as in Greece, this mode of punishing criminals was practised; especially in cases of parricide; and when a person was devoted to destruction for the public safety, as in cases of plague, famine, etc. That this was the custom in Greece, we learn from the Scholiast on the Equites of Aristophanes, Οταν γαρ κατεποντουν τινας, βαρος απο των τραχηλων εκρεμων . When a person was drowned, they hung a weight, ( υπερβολον λιθον, Suidas), a vast stone about his neck. See the ancient Scholia upon the Equites, lin. 1360, and Suidas, in υπερβολον λιθον . We find also that it was a positive institute of the ancient Hindoo law. "If a woman,"says the precept, "causes any person to take poison, sets fire to any person’ s house, or murders a man, then the magistrate, having bound a stone to her neck, shall drown her."Halhead’ s Code of Gentoo Laws, 4th. edition, page 306.

Clarke: Mat 18:7

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

Clarke: Mat 18:7

Because of offenses - Scandals, stumbling-blocks, persecutions, etc

Clarke: Mat 18:7

For it must needs be that offenses come - Αναγκε γαρ εϚιν ελθειν τα σκανδαλα, for the coming of offenses 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, offenses, stumbling-blocks, persecutions, etc., are unavoidable

Clarke: Mat 18:7

Wo to that man - He who gives the offense, and he who receives it, are both exposed to ruin.

Clarke: Mat 18:8-9

If thy hand, etc. - See the notes on Mat 5:29-30 (note).

Clarke: Mat 18:10

One of these little ones - One of my simple, loving, humble disciples

Clarke: Mat 18:10

Their angels - always behold - Our Lord here not only alludes to, but, in my opinion, establishes the notion received by almost all nations, viz. That every person has a guardian angel; and that these have always access to God, to receive orders relative to the management of their charge. See Psa 34:8; Heb 1:14

Clarke: Mat 18:10

Always behold the face - Hence, among the Jews, the angels were styled מלכי פנים, malakey panim , angels of the face, and Michael is said to be סר הפנים, sar ha -panim the prince of the face. This is an allusion to the privilege granted by eastern monarchs to their chief favourites; a privilege which others were never permitted to enjoy. The seven princes of Media and Persia, who were the chief favourites and privy-counsellors of Ahasuerus, are said to see the king’ s face. Est 1:14; see also 2Ki 25:19, and Jer 51:25. Our Lord’ s words give us to understand that humble-hearted, child-like disciples, are objects of his peculiar care, and constant attention. The clause, εν ουρανοις, in the heavens, is wanting in several MSS., versions, and fathers.

Clarke: Mat 18:11

For the Son of man, etc. - This is added as a second reason, why no injury should be done to his followers. "The Son of man has so loved them as to come into the world to lay down his life for them.

Clarke: Mat 18:11

That which was lost - Απολωλος . In Rev 9:11, Satan is called Απολλυων, Apolluon , the destroyer, or him who lays waste. This name bears a near relation to that state in which our Lord tells us he finds all mankind - lost, desolated, ruined. So it appears that Satan and men have the nearest affinity to each other - as the destroyer and the destroyed - the desolator and the desolated - the loser and the lost. But the Son of man came to save the lost. Glorious news! May every lost soul feel it! This verse is omitted by five MSS., two versions, and three of the fathers; but of its authenticity there can be no doubt, as it is found in the parallel place, Luk 19:10, on which verse there is not a single various reading found in any of the MSS. that have ever been discovered, nor in any of the ancient versions.

Clarke: Mat 18:12

Doth he not leave the ninety and nine, and goeth into the mountains - So our common translation reads the verse; others, Doth he not leave the ninety and nine Upon The Mountains, and go, etc. This latter reading appears to me to be the best; because, in Luk 15:4, it is said, he leaveth the ninety and nine In The Desert. The allusion, therefore, is to a shepherd feeding his sheep on the mountains, in the desert; not seeking the lost one On the mountains

Leaving the ninety and nine, and seeking the One strayed sheep: - This was a very common form of speech among the Jews, and includes no mystery, though there are some who imagine that our Lord refers to the angels who kept not their first estate, and that they are in number, to men, as Ninety are to One. But it is likely that our Lord in this place only alludes to his constant solicitude to instruct, heal, and save those simple people of the sea coasts, country villages, etc., who were scattered abroad, as sheep without a shepherd, (Mat 9:36), the scribes and Pharisees paying no attention to their present or eternal well-being. This may be also considered as a lesson of instruction and comfort to backsliders. How hardly does Christ give them up!

Calvin: Mat 18:1

Mat 18:1.At that time the disciples came to Jesus It is evident from the other two Evangelists, that the disciples did not come to Christ of their own accord, but that, having secretly disputed on the road, they were brought out of their lurking-places, and dragged forth to light. There is nothing inconsistent with this in the account given by Matthew, who hastens to Christ’s reply, and does not relate all the circumstances of the case, but passes over the commencement, and relates in a summary manner the reason why Christ rebuked the foolish ambition of his disciples for the highest rank. When Christ makes inquiry about a secret conversation, and forces the disciples to acknowledge what they would willingly have kept back, this teaches us that we ought to beware of all ambition, however carefully it may be concealed. We must also attend to the time at which this occurred. The prediction of his death had made them sad and perplexed; but as if they had received from it unmingled delight, as if they had tasted of the nectar which the poets feign, ⁴⁹⁷ they immediately enter into a dispute about the highest rank. ⁴⁹⁸ How was it possible that their distress of mind vanished in a moment, but because the minds of men are so devoted to ambition, that, forgetful of their present state of warfare, they continually rush forward, under the delusive influence of a false imagination, to obtain a triumph? And if the apostles so soon forgot a discourse which they had lately heard, what will become of us if, dismissing for a long period meditation on the cross, we give ourselves up to indifference and sloth, or to idle speculations?

But it is asked, what occasioned the dispute among the disciples? I reply, as the flesh willingly shakes off all uneasiness, they left out of view every thing that had given rise to grief, and fixed on what had been said about the resurrection; and out of this a debate sprung up among idle persons. And as they refuse the first part of the doctrine, for which the flesh has no relish, God permits them to fall into a mistake about the resurrection, and to dream of what would never take place, that, by mere preaching, Christ would obtain a kingdom, an earthly kingdom, and would immediately rise to the highest prosperity and wealth.

There were two faults in this debate. First, the apostles were to blame for laying aside anxiety about the warfare to which they had been called, and for demanding beforehand repose, and wages, and honors, as if they had been soldiers that had served their time. The second fault is, that, instead of laboring with one consent, as they ought to have done, to render mutual assistance, and to secure for their brethren as large a share of honors as for themselves, they strove with wicked ambition to excel each other. If we wish that our manner of life should receive the approbation of the Lord, we must learn to bear patiently the burden of the cross that has been laid on us, till the proper time arrive for obtaining the crown, and, as Paul exhorts, in honor preferring one another, (Rom 12:10.) To the first of these faults is closely allied the vain curiosity of those persons in the present day, who, leaving the proper duties of their calling, eagerly attempt to fly above the clouds. The Lord, who in the Gospel invites us to his kingdom, points out to us the road by which we are to reach it. Fickle persons, who give themselves no concern about faith, patience, calling on God, and other exercises of religion, dispute about what is going on in heaven; as if a man who was about to commence a journey made inquiry where a lodging-place was situated, but did not move a step. Since we are commanded by the Lord to walk on the earth, those who make the condition of departed saints in heaven the subject of eager debate will be found, in so doing, to retard their own progress towards heaven.

Calvin: Mat 18:2

2.And Jesus called a child to him The general meaning is, that those who desire to obtain greatness by rising above their brethren, will be so far from gaining their object that they do not even deserve to occupy the lowest corner. He reasons from contraries, because it is humility alone that exalts us. As we are more powerfully affected by appearances presented to the eyes, he holds up to them a little child as an emblem of humility. When he enjoins his followers to become like a child, this does not extend indiscriminately to all points. We know that in children there are many things faulty; and accordingly Paul bids us be children, not in understanding, but in malice, (1Co 14:20;) and in another passage he exhorts us to strive to reach the state of a perfect man, (Eph 4:13.) But as children know nothing about being preferred to each other, or about contending for the highest rank, Christ desires that their example should banish from the minds of his followers those eager longings after distinction, which wicked men and the children of the world continually indulge, that they may not be allured by any kind of ambition.

It will perhaps be objected, that children, even from the womb, have a native pride, which leads them to desire the highest honor and distinction; but the reply is obvious, that comparisons must not be too closely or too exactly carried out, so as to apply at all points. The tender age of little children is distinguished by simplicity to such an extent, that they are unacquainted with the degrees of honor, and with all the incentives to pride; so that they are properly and justly held out by Christ as an example.

Calvin: Mat 18:3

3.Unless you are converted To the example of little children must be referred the conversion of which he now speaks. Hitherto they had been too much habituated to the ordinary customs of men; and if they would gain their object, they must pursue a totally different course. ⁴⁹⁹ Every one wished for himself the first or the second rank; but Christ does not allot even the lowest place to any man who does not lose sight of distinctions and humble himself On the contrary, he says,

Calvin: Mat 18:4

4.Whosoever shall humble himself like this little child, he is the greatest in the kingdom of heaven This is intended to guard us against supposing that we degrade ourselves in any measure by freely surrendering every kind of distinction. And hence we may obtain a short definition ⁵⁰⁰ of humility. That man is truly humble who neither claims any personal merit in the sight of God, nor proudly despises brethren, or aims at being thought superior to them, but reckons it enough that he is one of the members of Christ, and desires nothing more than that the Head alone should be exalted.

Calvin: Mat 18:5

5.And he that shall receive such a child The term children is now applied metaphorically by Christ to those who have laid aside lofty looks, and who conduct themselves with modesty and humility. This is added by way of consolation, that we may not account it troublesome or disagreeable to exercise humility, by means of which Christ not only receives us under his protection, but likewise recommends us to the favor of men. And thus believers are taught in what way they ought to esteem each other: it is by every one humbling himself How is mutual friendship usually maintained among the children of the world but by every man complying with the wishes of another? The more desirous a man is to obtain renown, the more insolently does he grasp at power, that he may be raised to a lofty station, and that others may be ridiculed or despised; but Christ enjoins that the more a man abases himself, the more highly shall he be honored. Such, too, is the import of the words given by Luke, he that is least among you shall be great; for our Lord does not enjoin us to think more highly of those who justly deserve to be despised, but of those who divest themselves of all pride, and are perfectly willing to occupy the lowest place.

Calvin: Mat 18:6

Mat 18:6.But whosoever shall offend one of those little ones This appears to be added for the consolation of the godly, that they may not be rendered uneasy by their condition, if they are despised by the world. It is a powerful obstruction to the voluntary exercise of modesty, when they imagine, that by so doing they expose themselves to contempt; and it is hard to be not only treated disdainfully, but almost trodden under foot, by haughty men. Christ therefore encourages his disciples by the consoling truth, that, if their mean condition draws upon them the insults of the world, God does not despise them.

But he appears to have had likewise another object in view; for a dispute had arisen amongst them as to the first place of honor, from which it might naturally have been inferred that the Apostles were tainted with sinful ambition. Every man who thinks too highly of himself, or desires to be preferred to others, must necessarily treat his brethren with disdain. To cure this disease, Christ threatens a dreadful punishment, if any man in his pride shall throw down those who are oppressed with poverty, or who in heart are already humbled.

Under the word offend he includes more than if he had forbidden them to despise their brethren; though the man who gives himself no concern about offending the weak, does so for no other reason, than because he does not render to them the honor to which they are entitled. Now as there are various kinds of offenses, it will be proper to explain generally what is meant by offending If any man through our fault either stumbles, or is drawn aside from the right course, or retarded in it, we are said to offend him. ⁵⁰⁴ Whoever then desires to escape that fearful punishment which Christ denounces, let him stretch out his hand to the little ones who are despised by the world, and let him kindly assist them in keeping the path of duty; for Christ recommends them to our notice, that they may lead us to exercise voluntary humility; as Paul enjoins the children of God to

condescend to men of low estate, (Rom 12:16,)

and again says that

we ought not to please ourselves, (Rom 15:1.)

To hang a millstone about a man’s neck, and drown him in the sea, was the punishment then reckoned the most appalling, and which was inflicted on the most atrocious malefactors. When our Lord alludes to this punishment, we are enabled to perceive how dear and precious those persons are in the sight of God, who are mean and despised in the eyes of the world.

Calvin: Mat 18:7

7.Woe to the world on account of offenses! This passage may be explained in two ways. It may be taken actively, as meaning that Christ pronounces a curse on the authors of offenses; and then by the term world, we must understand all unbelievers. Or it may be taken passively, as meaning that Christ deplores the evils which he perceives to be rapidly coming on the world on account of offenses; as if he had said, that no plague will be more destructive, or attended by more fearful calamities, than the alarm or desertion of many on account of offenses. The latter meaning is more appropriate; for I have no doubt that our Lord, who had spoken on another occasion about offenses, proceeded to discourse more largely on this subject; in order to make his disciples more attentive and watchful in guarding against them. That Satan may not gain advantage over us through our sluggishness, our Lord breaks out into an exclamation, that there is nothing which we ought to dread more than offenses; for as Satan has innumerable kinds of them in his hand, he constantly, and at almost every step, throws new difficulties in our way; while we, through excessive tenderness or sloth, are too ready to yield. The consequence is, that there are few who make tolerable progress in the faith of Christ; and of the few who have begun to walk in the way of salvation, there is scarcely one in ten who has the courage to persevere till he reaches the goal. ⁵⁰⁵ Now since Christ intended to strike his disciples with terror on account of offenses, and thus to arouse them to exertion, woe to our indifference, if each of us does not earnestly apply himself to overcome those offenses

For offenses must come To awaken more powerfully their care and anxiety, our Lord reminds his disciples that there is no possibility of walking but in the midst of various offenses; as much as to say, that this is an evil which cannot be avoided. Thus he confirms the former statement; for Christ shows us how great are the inconveniences which arise from offenses, since the Church never will be, and indeed never can be, free from this evil. But he does not state the reason of this necessity, as Paul does, when, speaking of heresies, he says that they arise, that the good may be made manifest, (1Co 11:19.) It must be held by us as a fixed principle, that it is the will of God to leave his people exposed to offense, in order to exercise their faith, and to separate believers, as the refuse and the chaff, from the pure wheat. Does any one object or complain, that blame attaches to our Lord for giving loose reins to Satan, to accomplish the destruction of wretched men? It is our duty to think and speak with the deepest reverence of the secret purposes of God, of which this is one, that the world must be disturbed by offenses

But woe to the man by whom the offense cometh After having exhorted his disciples to beware of offenses, he again breaks out against those who occasion them. To impart the greater vehemence to the threatening, he adds, that neither a right eye nor a right hand ought to be spared, if they occasion offense to us; for I explain these words as added for the purpose of amplification. Their meaning is, that we ought to be so constant and so zealous in opposing offenses, that we would rather choose to pluck out our eyes, or cut off our hands, than give encouragement to offenses; for if any man hesitate to incur the loss of his limbs, he spares them at the risk of throwing himself into eternal perdition. What dreadful vengeance then awaits those who by offenses shall bring ruin on their brethren! ⁵⁰⁶ As those two verses have been already explained ⁵⁰⁷ under Mat 5:29, it was sufficient, on the present occasion, to glance at the reason why Christ repeats here the same statement.

Calvin: Mat 18:10

10.Beware of despising one of these little ones As pride is the mother of disdain, and as contempt hardens men in giving offense, our Lord, for the purpose of applying an appropriate remedy for curing this disease, forbids his disciples to despise the little ones. And certainly, as we have already hinted, no man who has a proper care for his brethren will ever allow himself, on light grounds, to give them offense This conclusion of our Lord’s discourse has the same tendency as the commencement of it, to remind us that we ought to strive with each other who shall be most submissive and modest; for God embraces with wonderful love the little ones It would be strange indeed that a mortal man should despise, or treat as of no account, those whom God holds in such high esteem. He proves this love from the fact, that angels, who are ministers of their salvation, enjoy intimately the presence of God. Yet I do not think that he intended merely to show what honor God confers on them by appointing angels to be their guardians, but likewise to threaten those who despise them; as if he had said, that it is no light matter to despise those who have angels for their companions and friends, to take vengeance in their behalf. We ought therefore to beware of despising their salvation, which even angels have been commissioned to advance.

The interpretation given to this passage by some commentators, as if God assigned to each believer his own angel, does not rest on solid grounds. For the words of Christ do not mean that a single angel is continually occupied with this or the other person; ⁵⁰⁸ and such an idea is inconsistent with the whole doctrine of Scripture, which declares that the angels encamp around (Psa 34:7) the godly, and that not one angel only, but many, have been commissioned to guard every one of the faithful. Away, then, with the fanciful notion of a good and evil angel, and let us rest satisfied with holding that the care of the whole Church is committed to angels, to assist each member as his necessities shall require. It will perhaps be asked, Do the angels occupy a station inferior to ours, because they have been appointed to be our ministers? I reply, Though by nature they take rank above us, this does not prevent them from rendering service to God ⁵⁰⁹ in dispensing the favor which he freely bestows upon us. For this reason they are called our angels, because their labors are bestowed on us.

Calvin: Mat 18:11

Mat 18:11.For the Son of man cometh Christ now employs his own example in persuading his disciples to honor even weak and despised brethren; for he came down from heaven to save not them only, but even the dead who were lost It is in the highest degree unreasonable that we should disdainfully reject those whom the Son of God has so highly esteemed. And even if the weak labor under imperfections which may expose them to contempt, our pride is not on that account to be excused; for we ought to esteem them not for the value of their virtues, but for the sake of Christ; and he who will not conform himself to Christ’s example is too saucy and proud.

Calvin: Mat 18:12

12.What think you? Luke carries the occasion of this parable still farther back, as having arisen from the murmurings of the Pharisees and scribes against our Lord, whom they saw conversing daily with sinners. Christ therefore intended to show that a good teacher ought not to labor less to recover those that are lost, than to preserve those which are in his possession; though according to Matthew the comparison proceeds farther, and teaches us not only that we ought to treat with kindness the disciples of Christ, but that we ought to bear with their imperfections, and endeavor, when they wander, to bring them back to the road. For, though they happen sometimes to wander, yet as they are sheep over which God has appointed his Son to be shepherd, so far are we from having a right to chase or drive them away roughly, that we ought to gather them from their wanderings; for the object of the discourse is to lead us to beware of losing what God wishes to be saved The narrative of Luke presents to us a somewhat different object. It is, that the whole human race belongs to God, and that therefore we ought to gather those that have gone astray, and that we ought to rejoice as much, when they that are lost return to the path of duty, as a man would do who, beyond his expectation, recovered something the loss of which had grieved him.

Defender: Mat 18:3

One does not receive salvation by bargaining or arguing, although the prior clearing of obstacles to faith is helpful and often necessary. In the last analysis, however, we are saved through faith - unconditional faith - like the unquestioning trust of a little child."

Defender: Mat 18:6

Any person who tries to undermine the faith of young believers, or seeks to lead a child into sin or unbelief is in grave trouble. "Woe to that man!" (Mat 18:7)."

Defender: Mat 18:10

All believers seem to have guardian angels (Psa 34:7), but those angels which watch believing children evidently have special access to the heavenly Father."

Defender: Mat 18:11

This is one of many times when Jesus reminded us that He came from heaven specifically to save sinners (Luk 19:10)."

TSK: Mat 18:1

the same : Mar 9:33-37

Who : Mat 20:20-28, Mat 23:11; Mar 9:34, Mar 10:35-45; Luk 9:46-48, Luk 22:24-27; Rom 12:10; Phi 2:3

in : Mat 3:2, Mat 5:19, Mat 5:20, Mat 7:21; Mar 10:14, Mar 10:15

TSK: Mat 18:2

Mat 19:13, Mat 19:14; 1Ki 3:7; Jer 1:7; Mar 9:36, Mar 9:37

TSK: Mat 18:3

Verily : Mat 5:18, Mat 6:2, Mat 6:5, Mat 6:16; Joh 1:51, Joh 3:3

Except : Mat 13:15; Psa 51:10-13, Psa 131:2; Isa 6:10; Mar 4:12; Luk 22:32; Act 3:19; Act 28:27; Jam 5:19, Jam 5:20

and become : Mar 10:14, Mar 10:15; Luk 18:16, Luk 18:17; 1Co 14:20; 1Pe 2:2

enter : Mat 5:20, Mat 19:23; Luk 13:24; Joh 3:5; Act 14:22; 2Pe 1:11

TSK: Mat 18:4

humble : Mat 23:11, Mat 23:12; Psa 131:1, Psa 131:2; Isa 57:15; Luk 14:11; 1Pe 5:5; Jam 4:10

greatest : Mat 18:1, Mat 20:26, Mat 20:27; Mar 10:43; Luk 9:48

TSK: Mat 18:5

receive : Mat 10:40-42, Mat 25:40,Mat 25:45; Mar 9:41; Luk 9:48, Luk 17:1, Luk 17:2

receiveth : Mar 9:37; Joh 13:20; Gal 4:14

TSK: Mat 18:6

offend : Psa 105:15; Zec 2:8; Mar 9:42; Luk 17:1, Luk 17:2; Act 9:5; Rom 14:13-15, Rom 14:21; Rom 15:1-3; 1Co 8:9-13, 1Co 10:32, 1Co 10:33; 2Th 1:6-9

little : Mat 18:10,Mat 18:14; Zec 13:7; Luk 17:2

that a : This mode of punishment appears to have obtained in Syria as well as in Greece, especially in cases of parricide. That it was customary in Greece we learn from Suidas, in υπερβολον λιθον , and the scholiast on the Equites of Aristophanes: Οταν [Strong’ s G3752], γαρ [Strong’ s G1063], κατεποντων [Strong’ s G2671], τινας [Strong’ s G5099], βαρος [Strong’ s G922], απο [Strong’ s G575], των τραχηλων [Strong’ s G5137], εκρεμων [Strong’ s G2910]. ""When a person was drowned, they hung a weight about his neck.""

TSK: Mat 18:7

unto : Gen 13:7; 1Sa 2:17, 1Sa 2:22-25; 2Sa 12:14; Luk 17:1; Rom 2:23, Rom 2:24; 1Ti 5:14, 1Ti 5:15, 1Ti 6:1; Tit 2:5, Tit 2:8; 2Pe 2:2

for : Mar 13:7; Act 1:16; 1Co 11:19; 2Th 2:3-12; 1Ti 4:1-3; 2Ti 3:1-5; 2Ti 4:3, 2Ti 4:4; Jud 1:4

but : Mat 13:41, Mat 13:42, 23:13-28, Mat 26:24; Joh 17:12; Act 1:18-20; 2Pe 2:3, 2Pe 2:15-17; Jud 1:11-13; Rev 2:14, Rev 2:15, Rev 2:20-23, Rev 19:20,Rev 19:21

TSK: Mat 18:8

if : Mat 5:29, Mat 5:30, Mat 14:3, Mat 14:4; Deu 13:6-8; Mar 9:43-48; Luk 14:26, Luk 14:27, Luk 14:33, Luk 18:22, Luk 18:23

and cast : Isa 2:20,Isa 2:21, Isa 30:22; Eze 18:31; Rom 13:12; Phi 3:8, Phi 3:9

maimed : Mat 15:30,Mat 15:31

everlasting : Mat 25:41, Mat 25:46; Isa 33:14; Mar 9:48, Mar 9:49; Luk 16:24; 2Th 1:8, 2Th 1:9; Rev 14:10; Rev 20:15, Rev 21:8

TSK: Mat 18:9

to enter : Mat 19:17, Mat 19:23, Mat 19:24; Act 14:22; Heb 4:11; Rev 21:27

rather : Mat 16:26; Luk 9:24, Luk 9:25

TSK: Mat 18:10

heed : Mat 18:6, Mat 18:14, Mat 12:20; Psa 15:4; Zec 4:10; Luk 10:16; Rom 14:1-3, Rom 14:10,Rom 14:13-15, Rom 14:21; Rom 15:1; 1Co 8:8-13, 1Co 9:22, 1Co 11:22, 1Co 16:11; 2Co 10:1, 2Co 10:10; Gal 4:13, Gal 4:14, Gal 6:1; 1Th 4:8; 1Ti 4:12

their : Mat 1:20, Mat 2:13, Mat 2:19, Mat 24:31; Gen 32:1, Gen 32:2; 2Ki 6:16, 2Ki 6:17; Psa 34:7, Psa 91:11; Zec 13:7; Luk 16:22; Act 5:19, Act 10:3, Act 12:7-11, Act 12:23, Act 27:23; Heb 1:14

behold : 2Sa 14:28; 1Ki 22:19; Est 1:14; Psa 17:15; Luk 1:19

TSK: Mat 18:11

Mat 9:12, Mat 9:13, Mat 10:6, Mat 15:24; Luk 9:56, Luk 15:24, Luk 15:32, Luk 19:10; Joh 3:17, Joh 10:10; Joh 12:47; 1Ti 1:15

TSK: Mat 18:12

How : Mat 21:28, Mat 22:42; 1Co 10:15

if : Mat 12:11; Psa 119:176; Isa 53:6; Jer 50:6; Eze 34:16, Eze 34:28; Luk 15:4-7; Joh 10:11-21; 1Pe 2:25

into : 1Ki 21:17; Eze 34:6, Eze 34:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 18:1-6

See also Mar 9:33-41; Luk 9:46-50.

Who is the greatest in the kingdom, of heaven? - By the kingdom of heaven they meant the kingdom which they supposed he was about to set up - his kingdom as the Messiah. They asked the question because they supposed, in accordance with the common expectation of the Jews, that he was about to set up a temporal kingdom of great splendor, and they wished to know who should have the principal offices, and posts of honor and profit. This was among them a frequent subject of inquiry and controversy. Mark Mar 9:34 informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what they had been disputing about. Luke Luk 9:47 says that Jesus perceived the thought of their heart an act implying omniscience, for none can search the heart but God, Jer 17:10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it, Mat 18:1. They were at first silent through shame (Mark), but, perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the master to him for his opinion.

Mat 18:2, Mat 18:3

Except ye be converted - The word "converted"means changed or turned.

The verb means to change or turn from one habit of life or set of opinions to another, Jam 5:19; Luk 22:32. See also Mat 7:6; Mat 16:23; Luk 7:9, etc., where the same word is used in the original. It sometimes refers to that great change called the new birth or regeneration Psa 51:13; Isa 60:5; Act 3:19, but not always. It is a general word, meaning any change. The word "regeneration"denotes a particular change the beginning to live a spiritual life. The phrase, "Except ye be converted,"does not imply, of necessity, that they were not Christians before, or had not been born again. It means that their opinions and feelings about the kingdom of the Messiah must be changed. They had supposed that he was to be a temporal prince. They expected he would reign as other kings did. They supposed he would have his great officers of state, as other monarchs had, and they were ambitiously inquiring who should hold the highest offices. Jesus told them that they were wrong in their views and expectations. No such things would take place. From these notions they must be turned, changed or converted, or they could have no part in his kingdom. These ideas did not fit at all the nature of his kingdom.

And become as little children - Children are, to a great extent, destitute of ambition, pride, and haughtiness They are characteristically humble and teachable. By requiring his disciples to be like them, he did not intend to express any opinion about the native moral character of children, but simply that in these respects they must become like them. They must lay aside their ambitious views and their pride, and be willing to occupy their proper station - a very lowly one. Mark says Mar 9:35 that Jesus, before he placed the little child in the midst of them, told them that "if any man desire to be first, the same shall be last of all and servant of all."That is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least and last of all. To esteem ourselves as God esteems us is humility, and it cannot be degrading to think of ourselves as we are; but pride, or an attempt to be thought of more importance than we are, is foolish, wicked, and degrading.

Mat 18:4

The greatest ... - That is, shall be the most eminent Christian shall have most of the true spirit of religion.

Mat 18:5

And whoso shall receive one such little child - That is, whoso shall receive and love one with a spirit like this child one who is humble, meek, and unambitious - that is, a real Christian.

In my name - As a follower of me, or because he is attached to me.

Whoso receives one possessed of my spirit, or who loves him because he has that spirit, loves me also. The word "receive"means to approve, love, or treat with kindness; to aid in the time of need. See Mat 25:35-40.

Mark Mar 9:38 and Luke Luk 9:49 add a conversation that took place on this occasion, which has been omitted by Matthew. John told him that they had seen one casting out devils in his name, and they forbade him, because he followed not with them. Jesus replied that he should not have been forbidden, for there was no one who could work a miracle in his name that could lightly speak evil of him. That is, though he did not attend them though he had not joined himself to their society, yet he could not really be opposed to him. Indeed, they should have remembered that the power to work a miracle must always come from the same source, that is, God; and that he who had the ability given him to work a miracle, and who did it in the name of Christ, must be a real friend to him. It is probable, from this, that the power of working miracles in the name of Christ was given to many who did not attend on his ministry.

Mat 18:6

Whoso shall offend - That is, cause to fall, or to sin; or who should place anything in their way to hinder their piety or happiness. See notes at Mat 5:29.

These little ones - That is, Christians manifesting the spirit of little children, 1Jo 2:1, 1Jo 2:12, 1Jo 2:18, 1Jo 2:28.

It were better for him that a millstone ... - Mills, anciently, were either turned by hand (see the notes at Mat 24:41), or by beasts, chiefly by mules. These last were of the larger kind, and the original words denote that it was this kind that was intended. This was one mode of capital punishment practiced by the Greeks, Syrians, Romans, and by some other nations. The meaning is, it would be better for him to have died before he had committed the sin. To injure, or to cause to sin, the feeblest Christian, will be regarded by Christ as a most serious offence, and will be punished accordingly.

Barnes: Mat 18:7

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.

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.

Barnes: Mat 18:8-9

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.

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.

Barnes: Mat 18:10

Take heed that ye despise not one of these little ones. ... - That is, one who has become like a little child, or a Christian.

For I say unto you ... - Jesus then proceeds to state the reason why we should not despise his feeblest and obscurest follower. That reason is drawn from the care which God exercises over them. The first instance of that care is, that "in heaven their angels do always behold his face."He does not mean, I suppose, to state that every good man has his guardian angel, as many of the Jews believed; but that the angels were, in general, the guards of his followers, and aided them and watched over them. See the notes at Heb 1:14.

Do always behold the face of God - This is taken from the practice of earthly courts. To be admitted to the presence of a king; to be allowed to see his face continually; to have free access to him at all times, was deemed a mark of special favor 1Ki 10:8; Est 1:14, and was esteemed a security for his protection. So, says our Saviour, we should not despise the obscurest Christian, for he is ministered to by the highest and noblest of beings by beings who are always enjoying the favor and friendship of God.

Barnes: Mat 18:11

For the Son of man ... - This is a second reason why we should not despise Christians. That reason is, that the Son of man came to seek and save them. He came in search of them when lost; he found them; he redeemed them. It was the great object of his life; and, though they may be obscure and little in the eye of the world, yet that cannot be an object of contempt which the Son of God sought by his toils and his death.

Son of man - See the notes at Mat 8:19-20.

That which was lost - Property is lost when it is consumed, mislaid, wasted, sunk in the ocean, etc. - when we have no longer the use of it. Friends are lost when they die - we enjoy their and happiness. He is useless to society. So all people are "lost."They are wicked, miserable wanderers from God. They are lost to piety, to happiness, to heaven. These Jesus came to save by giving his own life a ransom, and shedding his own blood that they might be recovered and saved.

Barnes: Mat 18:12-14

To show still further the reason why we should not despise Christians, he introduced a parable showing the joy felt when a thing lost is found. A shepherd rejoices over the recovery of one of his flock that had wandered more than over all that remained; so God rejoices that man is restored: so he seeks his salvation, and wills that not one thus found should perish. If God thus loves and preserves the redeemed, then surely man should not despise them. See this passage further explained in Luk 15:4-10.

Poole: Mat 18:1

Mat 18:1-6 Christ proposes a little child to his disciples for a

pattern of innocence and humility.

Mat 18:7-9 He warns them to avoid offences, though at the

expense of a hand, a foot, or an eye,

Mat 18:10-14 and not to despise the little ones, whom it is the

Father’ s will to save.

Mat 18:15-20 He teacheth how to treat an offending brother,

Mat 18:21-35 and how oft to forgive him, by the parable of a king,

who punished one of his servants for refusing that

mercy to his fellow which he had experienced from his

lord in a larger degree.

Mark, who relates also the same history more largely, Mar 9:33 , saith, that this discourse was in the house at Capernaum, and that our Saviour began with them, asking them what they had been discoursing of by the way. That they held their peace, for they had been in the way arguing one with another who should be the greatest; they might at the same time also ask Christ the question. Luke, in whom we find the same history, speaketh of it only as a question that had arisen among themselves, Luk 9:46 . It had been the matter of their thoughts in the way, yea, and of their more private discourse also. Luke saith, Jesus knew the thoughts of their hearts. We had need set the Lord at all times before our eyes, for we are always in his sight. He encompasses all our paths, as the psalmist saith. In the way, when we think also we cannot be overheard, he heareth us, and will call us to account for our travelling thoughts and discourses. They were at first ashamed to tell the Lord what they had been thinking and discoursing upon, for Mark saith, Mar 9:34 , they held their peace. But by and by they propound the question to Christ himself; so saith Matthew, What do they mean here by the kingdom of heaven? or what gave them occasion to such a discourse? It is most probable that they did not in this question intend the kingdom of glory; but either the church, or gospel dispensation; or (which indeed is most likely) that earthly kingdom which the Jews thought the Messiah should exercise on the earth. The general error of their nation, about a secular kingdom, which the Messias, when he came, should exercise upon the earth, restoring the kingdom to Israel, as they phrase it, Act 1:6 , seemeth to have infected them; so as though in this they differed from the unbelieving Jews, that they owned Christ to be the promised Messiah, and the Christ the Son of God, yet they looked for a temporal kingdom which he should administer. Three times we find them in this mistake; here, and Mat 20:21 , and at our Saviour’ s administration of the supper, Luk 22:24 ; and by Act 1:6 it should seem that till Christ’ s ascension they were not fully instructed in the nature of Christ’ s kingdom, but expected that after his resurrection this kingdom of his should have began; and therefore they say,

Wilt thou at this time restore the kingdom to Israel? Some think that that which at this time raised their jealousy and stirred up their ambition, was our Saviour’ s promising Peter the keys of the kingdom of heaven, Mat 16:19 , and paying tribute for him, Mat 17:24-27 . But neither of these could be, for had not the keys been given equally the question had been determined, they needed have reasoned no more. He that had the keys was certainly to be the greatest; and for the paying of tribute, it was too minute a thing to cause such a jealousy. Besides, this discourse of theirs was by the way to Capernaum, where he now was; that was after he came to the house. But they doubtless fancied a temporal kingdom of the Messiah, in which places would be bestowed; and Christ, by his discourse about the tribute, had asserted himself a King’ s Son; and they conceived that after his death and resurrection (which Christ had lately been speaking of) this his kingdom would begin, which also agreeth with what we have Act 1:6 : they therefore thought it now time to speak for places. They had been arguing the point amongst themselves, and could not come to a resolution. Some of them were Christ’ s near kinsmen (such was James, Gal 1:19 ). Some of them had more extraordinary parts; he named two of them, on this account, the sons of thunder. To others he had showed a more particular kindness; John is called the beloved disciple; Peter, James, and John were taken up to the mount to see his transfiguration. These things might cause some emulation and suspicions; they therefore come to our Saviour to be resolved.

1. How slowly do we conceive, and how hardly do we come to understand, spiritual things! We are of the earth, and we are earthly.

2. How prone are we to seek great things for ourselves, neglecting our higher spiritual and eternal concerns! This text lets us see, that even the best of men are subject to earthly mindedness, ambition, emulation, and hardly brought truly to understand, believe, and seek the things which are above.

Let us now observe how our Saviour behaveth himself towards his disciples upon this question, and what answer he makes to it.

Poole: Mat 18:2-4

Ver. 2-4. Mark saith, Mar 9:35-37 , And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, &c. Luke saith only, that he took the child, and set him by him, Luk 9:47 ; and adds, Luk 9:48 , he that is least among you all, the same shall be great. How easy a thing had it been for our Saviour, had the intended any such primacy in the church as the papists contend for, to have said, Peter shall be the greatest! Here was a very fair opportunity for him, if he had pleased, so to have declared his will; but here is not a word of such tendency. Mark saith our Saviour,

1. Sat down, as the manner of their teachers was, when they taught, to denote their authority.

2. He called the twelve, to let them know that what he was about to speak was a grave matter not of a particular but universal concern for them to learn, that, they might teach others.

He said unto them, ( saith Mark), If any man desire to be first, the same shall be last of all, and servant of all; and (which Luke adds) he that is least among you all, the same shall be great. You would know (saith he) who shall be greatest he that doth not desire to be first; he who is most remote from pride and ambition; he that most contemneth the world, and the priorities and superiorities of it. The proud and ambitious man, he that seeketh great things for himself, shall be of least esteem in my kingdom; he is really least in grace, and ought to be of least esteem and repute among Christians, and he will be the last in the kingdom of glory.

Then he calleth to him a little child: the word doth not always signify a very young child; here it doth, for,

1. He took him in his arms (saith Mark).

2. A young child was the fittest pattern to commend humility to them.

This was an ancient and usual way of teaching, by types, as it were, or patterns: see Jer 19:10 27:2 . He reads this lecture upon the child, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, &c. The prefixing Verily adds much to the authority of this saying. Converted here, stra-fhte , doth not signify the change or conversion of a soul from a state of sin unto God, (so the apostles were already converted), but the turning of their souls from a particular lust or error, into the opposite right way of truth and holiness: except ye repent of your pride and ambition, ye cannot be saved. The next words expound it, and become as little children: not as little children in all things, (which was the Anabaptists’ dream in Germany, upon which they would run about the streets playing with rattles, &c.), but, Mat 18:4 , humbling yourselves as little children.

1. Little children know not what dominion means, and therefore affect it not, are not ambitious.

2. They are not given to boast and glory, and to prefer themselves before others.

3. They are ready to be taught and instructed.

4. They live upon their fathers’ providence, and are not over solicitous.

5. They are not malicious and vindictive. In malice (saith the apostle) be ye children.

The three first are principally here intended. If ye be not thus like little children, ye will be so far from being greatest in the kingdom of God, that you will never come here at all. So as this text teacheth us all,

1. The necessity of humility in order to salvation.

2. That even converted souls have need of a daily conversion. Repentance is a work which will never be perfected till we come to die.

3. How abominable in the eyes of God ambition and pride are in any, especially in ministers of the gospel.

4. That in the church the way to be great is to be humble.

5. That true humility lieth in a mean opinion of ourselves, not minding high things, condescending to men of low estate, not being wise in our own conceits, Rom 12:16 ; in honour preferring one another, Rom 12:10 .

Poole: Mat 18:5-6

Ver. 5,6. Mark hath it thus, Mar 9:37 , Whosoever shall receive one of such children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me. Then he addeth, Mar 9:42 , And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. Our Lord having declared that the little ones before mentioned shall be greatest in the kingdom of God, here cometh to show the care which he in his providence will take for them; that their friends shall be his friends, and their enemies his enemies: Whoso receiveth such a little child, that is, a humble Christian. In the next verse it is opened by, one that believeth in me. By receiving I conceive is here to be understood the showing of any favour or kindness to them: Christ declares that he would take it as done to himself. It is much the same with Mat 10:40-42 . Mark addeth, He that receiveth me, receiveth him that sent me. The reason is, because he and his Father are one, and the Father takes any kindness done to Christ as if it were done to himself, and the Son takes any kindness or unkindness done to any humble, believing soul, as if it were done to himself: see Mat 25:34-46 .

But whoso shall offend one of these little ones, &c As offending signifieth the laying of a stumbling block before any, so it signifieth any motion or temptation to them to sin against God, whether it be by flattering or frowning arguments, though the latter seemeth rather to be understood here; so, by offending, it signifies the doing them any harm upon Christ’ s account, because they own him, and make a profession of his gospel, which, besides that it is a stumblingblock upon which they fall and suffer as to their bodies and outward concerns, is also a stumbling block to their souls, such dangers being strong temptations to Christians, to turn them aside from the right paths of truth and holiness.

It were better for him that a millstone, &c.mulov onikov , a stone in such a mill as asses were wont to draw, because of the heaviness of it. Some think our Saviour in this phrase alludes to some punishment of notorious malefactors, in use not amongst the Jews, but some other nations, by tying a stone about their necks, and throwing them into the sea: but whether it be such an allusion or no, is of no great moment; the phrase signifieth a certain destruction, both in regard of the weight of the stone and the depth of the sea. He saith, It is better that a millstone, &c., because of the punishment which shall be inflicted on such persons beyond this life.

Poole: Mat 18:7-9

Ver. 7-9. 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 .

Poole: Mat 18:10

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.

Poole: Mat 18:11

We find the same in Luk 19:10 , but applied upon another occasion. Our Saviour here riseth higher in his argument against giving offence to his little ones. All scandal tendeth to the ruin and destruction of him to whom it is given. Scandalum non est nisi malae rei aeidificans ad Gehennam, saith Tertullian; and a greater than he hath taught us the same lesson, Rom 14:15 1Co 8:11 Now, saith our Saviour, I am

come to save that which was lost you ought therefore to take care that you be not the causes and instruments of any being lost. Or thus; You look upon poor humble souls, that believe in me, as mean, contemptible creatures, therefore you think you may despise them: were not all those whom I came to redeem in as mean and despicable a condition? Yet I did not despise their souls. Did I come to save them, and shall it be your work to destroy them?

Poole: Mat 18:12-14

Ver. 12-14. We shall meet with the parable or similitude more fully, Luk 15:4 . To what purpose it is brought here our Lord hath told us, Mat 18:14 , to show us, that it is not the will of our heavenly Father that the least and meanest believer should perish. And every scandal, or offence, (as I before showed), hath a tendency to destroy that soul before whom it is laid, or to which it is given. Take heed, saith our Saviour, of giving scandals and offences to others, yea, though you should have observed them in something slipping and going astray. Will you be more uncharitable to men than you are to the beasts which you keep? You do not thus with a sheep; though it be gone astray you do not despise and neglect it, much less take courses to drive it further. No, you rather leave the rest, as being safe, and go, though it be into the mountains, to recover the sheep that is lost; and if you find it, have a greater passion of joy for that one sheep so recovered than for all the other. If you see some error in any of my sheep, if they do wander, should it not be your care rather to restore such in the spirit of meekness, as Gal 6:1 , than to lay further stumbling blocks before them, and give them occasion of further stumbling and falling? My Father hath done so for lost man: my coming to seek and to save that which is lost, is an evidence to you that it is not his will that one of my little ones should be lost.

Lightfoot: Mat 18:1

At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?   

[Who is the greatest in the kingdom of heaven?] it cannot be passed over without observation, that the ambitious dispute of the disciples concerning primacy, for the most part followed the mention of the death of Christ and his resurrection. See this story in Mar 9:31-33; and Luk 9:44-46; "He said to his disciples, Lay up these discourses in your ears: for the time is coming that the Son of man is delivered into the hands of men. But they knew not that saying, etc.; and there arose a contest between them, who among them should be greatest." Also Mat 20:18-20; "He said to them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests, etc. Then came to him the mother of Zebedee's children with her sons, saying, Grant that these my two sons may sit, one on thy right hand," etc. And Luk 22:22-24; "The Son of man indeed goeth as it is determined, etc.; and there arose a contention among them, who of them should seem to be the greater."   

The dream of the earthly kingdom of the Messias did so possess their minds (for they had sucked in this doctrine with their first milk), that the mention of the most vile death of the Messias, repeated over and over again, did not at all drive it thence. The image of earthly pomp was fixed at the bottom of their hearts, and there it stuck; nor by any words of Christ could it as yet be rooted out, no, not when they saw the death of Christ, when together with that they saw his resurrection: for then they also asked, "Wilt thou at this time restore the kingdom to Israel?" Act 1:6.   

However, after Christ had oftentimes foretold his death and resurrection, it always follows in the evangelists that "they understood not what was spoken"; yet the opinion formed in their minds by their doctors, that the resurrection should go before the kingdom of the Messias, supplied them with such an interpretation of this matter, that they lost not an ace of the opinion of a future earthly kingdom.   

See more at Mat 24:3.

Lightfoot: Mat 18:6

But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.   

[It were better for him that a millstone were hanged about his neck, etc.] It is good for him; in Talmudic language.   

A millstone seems to be said in distinction from those very small mills wherewith they were wont to grind the spices that were either to be applied to the wound of circumcision, or to be added to the delights of the sabbath. Hence the Gloss of R. Solomon upon Jer 25:10; "The sound of mills and the light of the candle": "The sound of mills (saith he), wherewith spices were ground and bruised for the healing of circumcision."   

That Christ here speaks of a kind of death, perhaps nowhere, certainly never used among the Jews; he does it either to aggravate the thing, or in allusion to drowning in the Dead sea, in which one cannot be drowned without some weight hung to him: and in which to drown any thing, by a common manner of speech, implied to devote to rejection, hatred, and execration; which we have observed elsewhere.

Lightfoot: Mat 18:10

Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.   

[Their angels in heaven do always behold, etc.] this one may very well expound by laying to it that which is said, Heb 1:14; "The angels are ministering spirits, sent to minister for them who shall be heirs of the salvation to come": as if he should say, "See that ye do not despise one of these little ones, who have been received with their believing parents into the gospel-church: for I say unto you, that after that manner as the angels minister to adult believers, they minister to them also."

Lightfoot: Mat 18:12

How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?   

[If one of them be gone astray, doth he not leave the ninety-and-nine, etc.] a very common form of speech: -- "In distributing some grapes and dates to the poor, although ninety-nine say, 'Scatter them'; and only one; 'Divide them': they hearken to him, because he speaks according to the tradition." "If ninety-nine die by an evil eye," that is, by bewitchings; "and but one by the hand of Heaven," that is, by the stroke of God, etc. "If ninety-nine die by reason of cold, but one by the hand of God," etc.

Haydock: Mat 18:1

Who, thinkest thou? This altercation for superiority among the apostles, whilst they were upon their road to Judea, might have arisen from another cause besides the precedence given by Jesus Christ to Peter above, as St. John Chrysostom (hom. lix. in Mat.) affirms. A report prevailed among the disciples, that Christ would soon die; and they wished to know who would be the first, when he was gone. (Jansenius) ---

Or expecting that by his future resurrection he would enter into full possession of his temporal kingdom, they wished to learn which of them should be the greater in this new and glorious state. Calmet supposes that Peter was not with them, but that he had gone before with his Master to Capharnaum. (Calmet)

Haydock: Mat 18:2

And Jesus calling ... a little child. In St. Mark (ix. 32) we find that Jesus did this in the house, when they were arrived at Capharnaum.

Haydock: Mat 18:3

You shall not enter, &c. i.e. you shall have no place in my kingdom of glory, in heaven, where none shall find admittance but they that are truly humble. (Witham) ---

Our Lord in this and the next chapter teaches us, 1st, To sit down in the lowest place; 2nd, to bear patiently with our neighbor; 3rd, not to scandalize a weak brother; 4th, mildly to correct him when faulty; and 5thly, to forgive him when repentant.

Haydock: Mat 18:4

Greater in the kingdom of heaven, because more conformable to me here on earth. Humble souls, who are little in their own eyes, are so dear and closely united to the Almighty, that Christ declares them to be the most acceptable, the first in merit, not highest in authority or dignity either in church or state, as some idle fanatics pretend. (Jansenius) ---

The kingdom of heaven is not the reward of ambition, but the boon of simplicity and humility.

Haydock: Mat 18:5

He that shall receive. To receive, in the style of the Scriptures, is to honour and favour, to be charitable, and kind to any one. (Witham) ---

Who does not admire here the great goodness of God! Jesus, knowing that he was soon to leave the world, and that his disciples would no longer have it in their power to manifest their charity for him by their kind services, substitutes the poor in his place, declaring, that if they receive or honour them, they received Christ himself. (Denis the Carthusian) ---

What greater proof can we wish for the merit of good works!!!

Haydock: Mat 18:6

But he that shall scandalize, shall by their evil doctrine or example draw others into sinful ways. The words scandalize, and scandal, being sufficiently understood, and authorized by use, both in English and French, might I thought be retained. The words offend and offences, in Protestant translation, do not express sufficiently the sense. (Witham) ---

That is, shall put a stumbling-block in their way, and cause them to fall into sin. (Challoner) ---

By these strong expressions of our Lord, we may judge of the enormity and malice of scandal. Rather than be the cause of scandal to any of the faithful, and occasion the loss of his soul, we must be ready to undergo every torment, yes, and suffer death itself. (Denis the Carthusian) ---

The ancient punishment among the Greeks for sacrilege was drowning, with a mill-stone fastened about the neck, according to Diodorus Siculus.

Haydock: Mat 18:7

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.)

Haydock: Mat 18:8

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.)

Haydock: Mat 18:10

Their angels. The Jews also believed that men had their good angels, or angels appointed to be their guardians. See Genesis xlviii. 16. (Witham) ---

Observe the dignity of the humble and little, whom the world despises. They have angels constantly pleading their cause in the divine presence. They are now weak and unable to defend themselves, but they have their advocates in heaven, accusing those who offer them any injury or scandal. It is evident from many parts of Scripture, that angels are appointed guardians of kingdoms, countries, cities, and even individuals, Exodus xxiii. Daniel x. Apocalypse xii. & alibi. The angel of the Lord shall encamp round about them that fear him, and he shall deliver them. (Psalm xxxiii.) St. Jerome does not hesitate to affirm that every man has an angel assigned him at his birth, which he confirms from Chap. xii, of Acts, where it is related that the girl thought she saw Peter's angel. The thing is so plain, that Calvin, dares not deny it, and yet he will needs doubt of it. (Lib. i. Inst, chap. xiv. sect. 7.) Origen thinks that only the just have their guardian angels, and these only at their baptism. The opinion of St. Augustine is universal in the Catholic Church. "I esteem it, O my God, an inestimable benefit, that thou hast granted me an angel to guide me from the moment of my birth, to my death." (De dilig. Deo. Medit. chap. xii.) How much are we indebted to the Providence of God, for extending itself also to the wicked. They likewise have their angels, without whose assistance they would fall into many more grievous sins, and the evil spirits would have more power over them. Let us then with gratitude remember our dignity, and fear to commit any thing in their presence, which may make them grieve and withdraw from us their protection and assistance.

Haydock: Mat 18:12

If a man have a hundred sheep. This is to shew the goodness and mercy of God towards sinners. By the one sheep, some understand all mankind, and by the ninety-nine, the angels in heaven. (Witham) ---

Jesus Christ manifests his tender regard and solicitude for us poor weak creatures, by becoming himself the Son of man, thus abandoning in some measure the angels who are in heaven. He is come down upon earth to save by his death what was lost, imitating thus, with regard to men, the conduct themselves observe with regard to their sheep. (Bible de Vence) ---

In the Greek, it is dubious whether the shepherd leaves the ninety-nine in the mountains, or, whether he himself goeth into the mountains in quest of the lost sheep.

Gill: Mat 18:1

At the same time came the disciples unto Jesus,.... When the receivers of the half shekel had spoke to Peter about his master's paying it, and Christ and he had conversed about it, by whose orders he had taken up a fish out of the sea, and from it a piece of money, which he had paid for them both; just at this time came the other eleven disciples to the house where Christ and Peter were: saying,

who is the greatest in the kingdom of heaven? Mark says, that the disciples disputed this point in the way; and that when they came to Jesus, he put the question to them, what they had been disputing about: and Luke takes no notice of any question put by one or another; but observes, that Christ perceiving the thoughts of their hearts, in order to rebuke, and convince them, took the method hereafter mentioned. All which is reconcilable, and of a piece: the sum is this; that as they were in the way to Capernaum they fell upon this question, which, being known to Christ, the omniscient God; when they came to Capernaum, and to the house where he was, and knowing that the same thought was in them, he asked them what they had been talking of by the way; upon which they were silent; but calling them nearer to him, and they finding that the matter was known, took courage to put the question to him, and desired to have his sense of it. The Vulgate Latin reads, "who dost thou think"; and the Arabic version, "who in thy opinion", &c. The occasion of this could not be the respect shown to Peter, in paying the half shekel for him; for this conversation was begun in the way, and before this was done, or, at least, before they knew it: rather it might be occasioned by his promise of giving the keys of the kingdom of heaven to him; or by his taking him, and James, and John, so lately to the mountain with him, where he was transfigured before them; though it seems best to ascribe it to the mention Christ had made of his resurrection from the dead: for as Dr. Lightfoot, Hammond, and others, have observed, something of this kind generally followed any account Christ gave of his death and resurrection, as Mar 9:31 and this thought of an earthly kingdom still continued, when they saw him risen, Act 1:6 for they had been taught, that the resurrection, and the kingdom of the Messiah, would be at the same time ^x. And, by the kingdom of heaven, they meant, not the kingdom of glory in another world, but the kingdom of the Messiah in this; and which they looked upon to be a temporal one, though they call it the kingdom of heaven; not only because Christ often used this phrase, but because the times of the Messiah, and his reign, were frequently so called by the Jews; See Gill on Mat 3:2. Now, what they wanted to be satisfied in was, who should be advanced to the post highest in that kingdom next to the Messiah; and, as they doubted not but it would fall on one of them, to have the most honourable post, and the place of the greatest trust, they were desirous of knowing who it should be.

Gill: Mat 18:2

And Jesus called a little child unto him,.... One, very likely, that was in the house, and might belong to the master of it, and which was big enough to come to him at his call. Some have thought that this was Ignatius the martyr, but without any foundation. His own words, in his epistle to the church at Smyrna ^y, can give no countenance to it; where he says, "for I also know, that after his resurrection he was in the flesh, and I believe that he is." The Latin version indeed renders it thus; "for I also saw him in the flesh after the resurrection, and believe that he exists." But it does not follow from hence that he must be this child, but rather the contrary; since it cannot be thought, that a child so young as this, in half a year after, had it seen Christ, when risen from the dead, could have took so much notice of him, as this version represents Ignatius to do; but it matters not who it was; Christ designed, by this emblem, to give them his sense of the question, and convey some proper instruction to the minds of his disciples:

and set him in the midst of them; that everyone might see him; and upon the very sight of him, had he said no more to them, they might easily have perceived what was his opinion; that he that was but a child, the most humble, and least in his own eyes, would be the greatest: but besides setting the child in such a situation, he pointed to him, saying what follows.

Gill: Mat 18:3

And said, verily I say unto you,.... You may take it for a certain truth, and what may be depended upon, that

except ye be converted or turned; from that gross notion of a temporal kingdom, and of enjoying great grandeur, and outward felicity in this world; and from all your vain views of honour, wealth, and riches,

and become as little children: the Arabic renders it, "as this child"; that is, unless ye learn to entertain an humble, and modest opinion of yourselves, are not envious at one another, and drop all contentions about primacy and pre-eminence, and all your ambitious views of one being greater than another, in a vainly expected temporal kingdom; things which are not to be found in little children, though not free from sin in other respects,

ye shall not enter into the kingdom of heaven: ye shall be so far from being one greater than another in it, that you shall not enter into it at all; meaning his visible, spiritual kingdom, which should take place, and appear after his resurrection, upon his ascension to heaven, and pouring forth of the Spirit: and it is to be observed, that the apostles carried these carnal views, contentions, and sentiments, till that time, and then were turned from them, and dropped them; for, upon the extraordinary effusion of the Holy Spirit, they were cleared of these worldly principles, and understood the spiritual nature of Christ's kingdom; which they then entered into, and took their place in, and filled it up with great success, without envying one another; having received the same commission from their Lord, and Master: so that these words are a sort of prophecy of what should be, as well as designed as a rebuke to them for their present ambition and contentions.

Gill: Mat 18:4

Whosoever therefore shall humble himself,.... Whoever shall entertain mean thoughts of himself, and prefer others to himself, shall behave in a modest humble manner, not affecting dominion over others, or treating his brethren and Christians in a haughty and supercilious manner, with scorn and contempt; but condescend to those of the lowest state, and place himself in the lowest form, conversing with his friends freely and familiarly, without distinction,

as this little child; or any other of the like age; for there is no reason to suppose, that there was anything peculiar in this child, which was not in another, it being common to children to behave towards one another, as on a level; not to envy one another, or to set up one above another, or be vainly elated with the distinctions of birth and fortune.

The same is greatest in the kingdom of heaven; in the Gospel church state; which was verified in the Apostle Paul, though not one of the twelve: nor are these words limited to them; at least, this passage may be illustrated in his case: he thought himself to be the chief of sinners, and less than the least of all saints, and unworthy to be called an apostle; yet had the largest measures of grace, the greatest gifts and abilities; and was honoured with the greatest usefulness and success in the preaching of the Gospel to the conversion of sinners, and planting of churches; labouring more abundantly than they all.

Gill: Mat 18:5

And whoso shall receive one such little child,.... Which is to be understood, not literally but metaphorically; meaning not such an one in age, but one, as the Syriac renders it, איך טליא דנא, "that is as this child": like unto it for modesty and humility; one, that is as that, free from pride, ambition, and envy. Christ's sense is, that whoever receives his disciples, that are meek and lowly, into their houses, or into their hearts and affections; that receives their ministry and message, embraces the Gospel preached by them with readiness and cheerfulness, with faith and love,

in my name; on his account, because they are his disciples, believe in him, preach his Gospel, and, as being sent by, and representing him,

receiveth me: it is so taken by Christ, as if he was personally present, and personally received, and had all the favours shown to his, done to himself in person; yea, such receive Christ in the ministry of the word, he being the sum and substance of it. This is said to encourage modesty and humility; and intimates, that proud and haughty persons will not be received as the disciples and followers of the meek and lowly Jesus; and to encourage persons to receive such that are modest and humble, since the respect shown to them, is all one as if shown to him.

Gill: Mat 18:6

But whoso shall offend one of these little ones,.... Not in age, but are little and mean in their own eyes, and contemptible in the esteem of the world; though otherwise men of great grace, gifts, and usefulness; who may be said to be offended, when they are not received; their persons despised, their ministry rejected, and they reproached and persecuted; and everything done to them to discourage, and cause them to stumble and fall, to drop their profession of Christ, to quit his service, and desert his cause: and that such persons are designed, appears by the following descriptive character of them,

which believe in me; which cannot be said of infants, or little ones in age, and who also are not capable of offence; but must be understood of adult persons, of such who by faith look unto, lay hold on, and receive the Lord Jesus Christ, as their Saviour and Redeemer, and who make a profession of their faith in him; and chiefly of such who preach the doctrine of faith, who having believed, therefore speak; and who are generally the butt of the contempt, reproach, and persecution of men.

It were better for him, that a mill stone be hanged about his neck, and that he were drowned in the depth of the sea. The word translated "depth", is sometimes used for the Sea itself, Isa 51:10 and signifies the middle, or deeper path, and answers to the Hebrew phrase, "the heart of the sea"; פילגוס דימא רבא, used by the Targum, in Psa 46:3 and by Jonathan ben Uzziel, in Exo 15:8. Jerom thinks, that this was a sort of punishment in use among the Jews, that is here referred to; but this does not appear. The four capital punishments inflicted by them were stoning, burning, slaying with the sword, and strangling ^z: they had indeed other sorts of punishment, which they borrowed from other nations; and so they might this, either from the Romans, or Greeks, or their neighbours the Syrians. The mill stone, in the original, is called μυλος ονικος, which may be rendered "the ass mill stone", being either the nether mill stone, as some think, which was called "the ass", because, like an ass, it bears the chief of the weight and burden; or else respects such mill stones as were turned about by an ass, in distinction from those that were turned by the hand; for that it was usual with the Jews to make use of asses in grinding, as well as other nations, is certain: hence we read ^a of חמרא ריחיא "the ass of mills", that were employed in grinding in the mills, and of one that turned his mill with wild asses ^b: but it is further to be observed, that mention is made ^c of חמור של רחים של יד, "the ass of an handmill": which the commentators say ^d, was a beam on which an handmill was fixed, and was called "the ass." Now, I should rather think that this is meant than the other. It does not seem likely that a nether mill stone, or one that required an ass to turn it, should be tied to a man's neck, in order to drown him, when cast into the sea; for our Lord must be thought to refer to a practice somewhere in use: but rather, that such a beam, or log, of an handmill, so called, were wont to be put about the necks of malefactors, in drowning them. Our Lord's sense is, that it was much better for a man to endure the severest temporal punishment, rather than by offending, and evil treating any of his disciples, expose himself to everlasting destruction. The phrase of having a mill stone about the neck, I find, is sometimes used to denote anything very troublesome and burdensome ^e.

"The tradition is, a man that marries a wife, and after that learns the law, R. Jochanan says, ריחים בצוארו, "though a mill stone is about his neck", yet he must study in the law: that is, though his worldly circumstances are narrow, and his wife and family are as burdensome as if he had a mill stone about his neck, he must continue his studies.''

Gill: Mat 18:7

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:

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.

Gill: Mat 18:8-9

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

Gill: Mat 18:10

Take 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, רואי פני המלך "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, שר הפנים, "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."

Gill: Mat 18:11

For the Son of man is come to seek that which was lost. This is another, and stronger reason, why these little ones should not be despised; because Christ, who is here meant by the Son of man, came into this world to save these persons; who were lost in Adam, and had destroyed themselves by their transgressions, and carries great force in it: for if God had so great a regard to these little ones, as to send his Son to obtain eternal salvation for them, when they were in a miserable and perishing condition; and Christ had so much love for them, as to come into this world, and endure the sorrows, sufferings, and death itself for them, who were not only little, but lost; and that to obtain righteousness and life for them, and save them with an everlasting salvation; then they must, and ought to be, far above the contempt of all mortals; and the utmost care should be taken not to despise, grieve, offend, and injure them in any form or shape whatever; see Rom 14:15. Beza observes, that this whole verse is left out in some Greek copies, but it stands in others, and in all the Oriental versions, and in Munster's Hebrew Gospel; nor can it be omitted; the following parable, which is an exemplification of it, requires it.

Gill: Mat 18:12

How think ye,.... Or, as the Arabic, "what do you think?" what is your opinion of this matter? what is your sense of it? how does it appear to you? It is a Talmudic way of speaking, the same with מה א־תאם סבורין "what do you think?" what is your judgment? So the Rabbins, after they have discussed a point among themselves, ask ^k, מאי סבירא לן, "what is our opinion?" or what do we think upon the whole? Christ here appeals to his disciples, makes them judges themselves in this matter, and illustrates it by a familiar instance of a man's seeking and finding his lost sheep, and rejoicing at it.

If a man have an hundred sheep; who is the proprietor of them; not the hireling, who has them under his care, and whose the sheep are not; but the owner of them, to whom they belong, and who must be thought to be most concerned for anyone of them that should go astray: a hundred sheep seem to be the number of a flock; at least flocks of sheep used to be divided into hundreds. In a Maronite's will, a field is thus bequeathed ^l;

"the north part of it to such an one, and with it מאה צאן, "a hundred sheep", and a hundred vessels; and the south part of it to such an one, and with it מאה צאן, "a hundred sheep", and a hundred vessels; and he died, and the wise men confirmed his words, or his will.''

Such a supposition, or putting such a case as this, is very proper and pertinent.

And one of them be gone astray; which sheep are very prone to; see Psa 119:176;

doth he not leave the ninety and nine, which are not gone astray, in the place where they are; it is usual so to do:

and goeth into the mountains; alluding to the mountains of Israel, where were pastures for sheep, Eze 34:13 and whither sheep are apt to wander, and go from mountain to mountain, Jer 50:6, and therefore these were proper places to go after them, and seek for them in: but the Vulgate Latin version joins the words "in" or "on the mountains", to the preceding clause, and reads,

doth he not leave the ninety and nine in the mountains; and so read all the Oriental versions, Syriac, Arabic, Ethiopic, and Persic; and in the same manner Theophylact;

and seeketh that which is gone astray? This is usual with men: no man that has a flock of sheep, and though but one strays from it, but takes this method. This parable now may be considered, either as an illustration of the Son of man's coming into this world, to seek, and to save his lost sheep, mentioned in the preceding verse; even the lost sheep of the house of Israel, the little ones that believed in him, who were despised by the Jews. And then by the "ninety and nine", we are not to understand the angels; who never went astray, never sinned, but kept their first estate, whom Christ left in the highest heavens, on the holy mountains of eternity, when he became incarnate, and came down on earth to redeem mankind: for these never go by the name of sheep; nor are they of the same nature and kind with the one that strays, and is sought out; nor is their number, with respect to men, as ninety nine to one; at least it cannot be ascertained; nor were they left by Christ, when he came on earth; for a multitude descended at his birth, and sung glory to God. Nor are the saints in heaven intended, whose state is safe; since it cannot be said of them, as in the following verse, that they went not astray; for they went astray like lost sheep, as others, and were looked up, sought out, and saved by Christ as others; but rather, by them, are meant the body of the Jewish nation, the far greater part of them, the Scribes and Pharisees, who rejected the Messiah, and despised those that believed in him: these were in sheep's clothing, of the flock of the house of Israel, of the Jewish fold; and with respect to the remnant among them, according to the election of grace, were as ninety nine to one: these were left by Christ, and taken no notice of by him, in comparison of the little ones, the lost sheep of the house of Israel he came to save: these he left on the mountains, on the barren pastures of Mount Sinai, feeding on their own works and services; or rather, he went into the mountains, or came leaping and skipping over them, Son 2:8, encountering with, and surmounting all difficulties that lay in the way of the salvation of his people; such as appearing in the likeness of sinful flesh, bearing, and carrying the griefs and sorrows of his people, obeying the law, satisfying justice, bearing their sins, and undergoing an accursed death, in order to obtain the salvation of his chosen ones, designed by the one sheep "that was gone astray"; who strayed from God, from his law, the rule of their walk, out of his way, into the ways of sin, which are of their own choosing and approving: or, the intention of this parable is, to set forth the great regard God has to persons ever so mean, that believe in Christ, whom he would not have stumbled and offended, and takes special care of them, that they shall not perish; even as the proprietor of a flock of sheep is more concerned for one straying one, than for the other ninety nine that remain.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 18:3

¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

² sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

³ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

NET Notes: Mat 18:5

¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

NET Notes: Mat 18:6

¹ tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”

² tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.

sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

³ tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”

NET Notes: Mat 18:7

¹ tn Grk “For it.” Here γάρ (gar) has not been translated.

NET Notes: Mat 18:8

¹ tn Here δέ (de) has not been translated.

² sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.

³ tn Grk “than having.”

NET Notes: Mat 18:9

¹ tn Grk “than having.”

² tn Grk “the Gehenna of fire.”

sn See the note on the word hell in 5:22.

NET Notes: Mat 18:11

¹ tc The most important mss (א B L* Θ* Ë^1,13 33 892* pc e ff¹ sy^s sa) do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D L^mg W Θ^c 078^vid Ï lat sy^c,p,h, but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations.

NET Notes: Mat 18:12

¹ tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

² sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

³ sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

Geneva Bible: Mat 18:2

^{( 1 )} And Jesus called a ^{( a )} little child unto him, and set him in the midst of them,

^{( 1 )} Humbleness of mind is the right way to preeminence.

^{( a )} A child in years.

Geneva Bible: Mat 18:3

And said, Verily I say unto you, Except ye be ^{( b )} converted, and become as little children, ye shall not enter into the kingdom of heaven.

^{( b )} An idiom taken from the Hebrews which is equivalent to "repent".

Geneva Bible: Mat 18:6

^{( 2 )} But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea.

^{( 2 )} We ought to have great respect for our brethren no matter how base they may be: and he that does otherwise shall be sharply punished.

Geneva Bible: Mat 18:7

^{( 3 )} Woe unto the world because of offences! for it must needs be that ^{( c )} offences come; but woe to that man by whom the offence cometh!

^{( 3 )} A good man cannot help but experience offences, yet he must by no means offer offence.

^{( c )} Obstructions and hindrances which stop the course of good works. The Greek word conveys the sense of things which we stumble at.

Geneva Bible: Mat 18:8

Wherefore if thy hand or thy foot ^{( d )} 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.

^{( d )} See Mat 5:29

Geneva Bible: Mat 18:10

^{( 4 )} Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

^{( 4 )} The weaker that a man is, the greater care we ought to have for his salvation, as God teaches us by his own example.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 18:1-35

1 Christ warns his disciples to be humble and harmless,

7 to avoid offences,

10 and not to despise the little ones;

15 teaches how we are to deal with our brethren when they offend us,

21 and how oft to forgive them;

23 which he sets forth by a parable of the king that took account of his servants,

32 and punished him who shewed no mercy to his fellow.

Maclaren: Mat 18:1-14

The Law Of Precedence In The Kingdom

At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2. And Jesus called a little child unto Him, and set him in the midst of them, 3. And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not. enter into the kingdom of heaven. 4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5. And whoso shall receive one such little child in My name receiveth Me. 6. But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. 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! 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. 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. 10. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of My Father which is in heaven. 11. For the Son of Man is come to save that which was lost. 12. How think ye! if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13. And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.'--Matt. 18:1-14.

MARK tells us that the disciples, as they journeyed, had been squabbling about pre-eminence in the kingdom, and that this conversation was brought on by our Lord's question as to the subject of their dispute. It seems at first sight to argue singular insensibility that the first effect of His reiterated announcement of His sufferings should have been their quarrelling for the lead; but their behaviour is intelligible if we suppose that they regarded the half-understood prophecies of His passion as indicating the commencement of the short conflict which was to end in His Messianic reign. So it was time for them to be getting ready and settling precedence. The form of their question, in Matthew, connects it with the miracle of the coin in the fish's mouth, in which there was a very plain assertion of Christ's royal dignity, and a distinguishing honour given to Peter. Probably the then' of the question means, Since Peter is thus selected, are we to look to him as foremost? Their conception of the kingdom and of rank in it is frankly and entirely earthly. There are to be graded dignities, and these are to depend on His mere will. Our Lord not only answers the letter of their question, but cuts at the root of the temper which inspired it.

I. Entrance Into His Kingdom By A Living Example.

He shows the conditions of entrance into and eminence in His kingdom by a living example. There were always children at hand round Him, when He wanted them. Their quick instinct for pure and loving souls drew them to Him; and this little one was not afraid to be taken by the hand, and to be afterwards caught up in His arms, and pressed to His heart. One does not wonder that the legend that he was Ignatius the martyr should have been current; for surely the remembrance of that tender clasping arm and gentle breast would not fade nor be fruitless. The disciples had made very sure that they were to be in the kingdom, and that the only question concerning them was how high up in it they were each to be. Christ's answer is like a dash of cold water to that confidence. It is, in effect,' Greatest in the kingdom! Make sure that you go in at all, first; which you will never do, so long as you keep your present ambitious minds.'

Matt. 18:3 lays down the condition of entrance into the kingdom, from which necessarily follows the condition of supremacy in it. What a child is naturally, and without effort or merit, by reason of age and position, we must become, if we are to pass the narrow portal which admits into the large room. That becoming' is impossible without a revolution in us. Be converted' is corrected, in the Revised Version, into turn,' and rightly; for there is in the word a distinct reference to the temper of the disciples as displayed by their question. As long as they cherished it they could not even get inside, to say nothing of winning promotion to dignities in the kingdom. Their very question condemned them as incapable of entrance. So there must be a radical change, not unaccompanied, of course, with repentance, but mainly consisting in the substitution of the child's temper for theirs. What is the temper thus enjoined? We are to see here neither the entirely modern and shallow sentimental way of looking at childhood, in which popular writers indulge, nor the doctrine of its innocence. It is not Christ's teaching, either that children are innocent, or that men enter the kingdom by making themselves so. But the child is, by its very position, lowly and modest, and makes no claims, and lives by instinctive confidence, and does not care about honours, and has these qualities which in us are virtues, and is not puffed up by possessing them. That is the ideal which is realised more generally in the child than analogous ideals are in mature manhood. Such simplicity, modesty, humility, must be ours. We must be made small ere we can enter that door. And as is the requirement for entrance, so is it for eminence. The child does not humble himself, but is humble by nature; but we must humble ourselves if we would be great.

Christ implies that there are degrees in the kingdom. It has a nobility, but of such a kind that there may be many greatest; for the principle of rank there is lowliness. We rise by sinking. The deeper our consciousness of our own unworthiness and weakness, the more capable are we of receiving the divine gifts, and therefore the more fully shall we receive them. Rivers run in the hollows; the mountain-tops are dry. God works with broken reeds, and the princes in His realm are beggars taken from the dunghill. A lowliness which made itself lowly for the sake of eminence would miss its aim, for it would not be lowliness. The desire to be foremost must be cast out, in order that it may be fulfilled.

II. The Question Has Been Answered, And Our Lord Passes To Other Thoughts Rising Out Of His Answer.

Matt. 18:5 and Matt. 18:6 set forth antithetically our duties to His little ones. He is not now speaking of the child who served as a living parable to answer the question, but of men who have made themselves like the child, as is plain from the emphatic one such child,' and from Matt. 18:6 (which believe on Me').

The subject, then, of these verses is the blessedness of recognising and welcoming Christlike lowly believers, and the fatal effect of the opposite conduct. To receive one such little child in My name' is just to have a sympathetic appreciation of, and to be ready to welcome to heart and home, those who are lowly in their own and in the world's estimate, but princes of Christ's court and kingdom. Such welcome and furtherance will only be given by one who himself has the same type of character in some degree. He who honours and admires a certain kind of excellence has the roots of it in himself. A possible artist lies in him who thrills at the sight or hearing of fair things painted or sung. Our admiration is an index of our aspiration, and our aspiration is a prophecy of our attainment. So it will be a lithe one's heart which will welcome the little ones, and a lover of Christ who receives them in His name. The reception includes all forms of sympathy and aid. In My name' is equivalent to for the sake of My revealed character,' and refers both to the receiver and to the received. The blessedness of such reception, so far as the receiver is concerned, is not merely that he thereby comes into happy relations with Christ's foremost servants, but that he gets Christ Himself into his heart. If with true appreciation of the beauty of such a childlike disposition, I open my heart or my hand to its possessor, I do thereby enlarge my capacity for my own possession of Christ, who dwells in His child, and who comes with him where He is welcomed. There is no surer way of securing Him for our own than the loving reception of His children. Whoso lodges the King's favourites will not be left unvisited by the King. To recognise and reverence the greatest in the kingdom is to be oneself a member of their company, and a sharer in their prerogatives.

On the other hand, the antithesis of receiving' is causing to stumble,' by which is meant giving occasion for moral fall. That would be done by contests about pre-eminence, by arrogance, by non-recognition. The atmosphere of carnality and selfishness in which the disciples were moving, as their question showed, would stifle the tender life of any lowly believer who found himself in it; and they were not only injuring themselves, but becoming stumbling-blocks to ochers, by their ambition. How much of the present life of average Christians is condemned on the same ground I It is a good test of our Christian character to ask--would it help or hinder a lowly believer to live beside us? How many professing Christians arc really, though unconsciously, doing their utmost to pull down their more Christlike brethren to their own low level! The worldliness and selfish ambitions of the Church are responsible for the stumbling of many who would else have been of Christ's little ones.' But perhaps we are rather to think of deliberate and consciously laid stumbling-blocks. Knowingly to try to make a good man fall, or to stain a more than usually pure Christian character, is surely the very height of malice, and presupposes such a deadly hatred of goodness and of Christ that no fate can be worse than the possession of such a temper. To be flung into the sea, like a dog, with a stone round his neck, would be better for a man than to live to do such a thing. The deed itself, apart from any other future retribution, is its own punishment; yet our Lord's solemn words not only point to such a future retribution, which is infinitely more terrible than the miserable fate described would be for the body, but to the consequences of the act, as so bad in its blind hatred of the highest type of character, and in its conscious preference of evil, as well as so fatal in its consequences, that it were better to die drowned than to live so.

III. Matt. 18:10-14 Set Forth The Honour And Dignity Of Christ's Little Ones.

Clearly the application of the designation in these closing verses is exclusively to His lowly followers. The warning not to despise them is needed at all times, and, perhaps, seldom more, even by Christians, than now, when so many causes induce a far too high estimate of the world's great ones, and modest, humble godliness looks as dull and sober as some russet-coated little bird among gorgeous cockatoos and birds of paradise. The world's standard is only too current in the Church; and it needs a spirit kept in harmony with Christ's spirit, and some degree of the child-nature in ourselves, to preserve us from overlooking the delicate hidden beauties and unworldly greatness of His truest disciples.

The exhortation is enforced by two considerations,--a glimpse into heaven, and a parable. Fair interpretation can scarcely deny that Christ here teaches that His children are under angel-guardianship. We should neither busy ourselves in curious inferences from His reticent words, nor try to blink their plain meaning, but rather mark their connection and purpose here. He has been teaching that pre-eminence belongs to the childlike spirit. He here opens a door into the court of the heavenly King, and shows us that, as the little ones are foremost in the kingdom of heaven, so the angels who watch over them are nearest the throne in heaven itself. The representation is moulded on the usages of Eastern courts, and similar language in the Old Testament describes the principal courtiers as the men who see the King's face continually.' So high is the honour in which the little ones are held, that the highest angels are set to guard them, and whatever may be thought of them on earth, the loftiest of creatures are glad to serve and keep them.

Following the Revised Version we omit Matt. 18:11. If it were genuine, the connection would be that such despising contradicted the purpose of Christ's mission; and the for' would refer back to the injunction, not to the glimpse into heaven which enforced it.

The exhortation is further confirmed by the parable of the ninety and nine, which is found, slightly modified in form and in another connection, in Luke 15. Its point here is to show the importance of the little ones as the objects of the seeking love of God, and as so precious to Him that their recovery rejoices His heart. Of course, if Matt. 18:11 he genuine, the Shepherd is Christ; but, if we omit it, the application of the parable in Matt. 18:14 as illustrating the loving will of God becomes more direct. In that case God is the owner of the sheep. Christ does not emphasise His own love or share in the work, reference to which was not relevant to His purpose, but, leaving that in shadow, casts all the light on the loving divine will, which counts the little ones as so precious that, if even one of them wanders, all heaven's powers are sent forth to find and recover it. The reference does not seem to be so much to the one great act by which, in Christ's incarnation and sacrifice, a sinful world has been sought and redeemed, as to the numberless acts by which God, in His providence and grace, restores the souls of those humble ones if ever they go astray. For the connection requires that the wandering sheep here should, when it wanders, be' one of these little ones'; and the parable is introduced to illustrate the truth that, because they belong to that number, the least of them is too precious to God to be allowed to wander away and be lost. They have for their keepers the angels of the presence; they have God Himself, in His yearning love and manifold methods of restoration, to look for them, if ever they are lost, and to bring them back to the fold. Therefore, see that ye despise not one of these little ones,' each of whom is held by the divine will in the grasp of an individualising love which nothing can loosen.

Maclaren: Mat 18:8

Self-Mutilation For Self-Preservation

If thy hand or thy foot causeth thee to stumble, cut it off; and cast it from thee.'--Matt. 18:8, R.V.

No person or thing can do our characters as much harm as we ourselves can do. Indeed, none can do them any harm but ourselves. For men may put stumbling-blocks in our way, but it is we who make them stumbling-blocks. The obstacle in the path would do us no hurt if it were not for the erring fool, nor the attractive prize if it were not for the hand that itched to lay hold of it, nor the glittering bauble if it were not for the eye that kindled at the sight of it. So our Lord here, having been speaking of the men that put stumbling-blocks in the way of His little ones, draws the net closer and bids us look at home. A solemn woe of divine judgment is denounced on those who cause His followers to stumble; let us leave God to execute that, and be sure that we have no share in their guilt, but let us ourselves be the executioners of the judgment upon the things in ourselves which alone give the stumbling-blocks, which others put before us, their fatal power.

There is extraordinary energy in these words. Solemnly they are repeated twice here, verbatim; solemnly they are repeated verbatim three times in Mark's edition. The urgent stringency of the command, the terrible plainness of the alternative put forth by the lips that could say nothing harsh, and the fact that the very same injunction appears in a wholly different connection in the Sermon on the Mount, show us how profoundly important our Lord felt the principle to be which He was here laying down.

We mark these three points. First, the case supposed, If thy hand or thy foot cause thee to stumble.' Then the sharp, prompt remedy enjoined, Cut them off and cast them from thee.' Then the solemn motive by which it is enforced, It is better for thee to enter into life maimed than, being a whole man, to be cast into hell-fire.'

I. First, Then, As To The Case Supposed.

Hand and foot and eye are, of course, regarded as organs of the inward self, and symbols of its tastes and capacities. We may perhaps see in them the familiar distinction between the practical and the theoretical: --hand and foot being instruments of action, and the eye the organ of perception. Our Lord takes an extreme case. If members of the body are to be amputated and plucked out should they cause us to stumble, much more are associations to be abandoned and occupations to be relinquished and pleasures to be forsaken, if these draw us away. But it is to be noticed that the whole stringency of the commandment rests upon that if. If they cause thee to stumble,' then, and not else, amputate. The powers are natural, the operation of them is perfectly innocent, but a man may be ruined by innocent things. And, says Christ, if that process is begun, then, and only then, does My exhortation come into force.

Now, all that solemn thought of a possible injurious issue of innocent occupations, rests upon the principles that our nature has an ideal order, so as that some parts of it are to be suppressed and some are to rule, and that there are degrees of importance in men's pursuits, and that where the lower interfere and clog the operations of the higher, there they are harmful. And so the only wisdom is to excise and cut them off.

We see illustrations in abundance every day. There are many people who are being ruined in regard to the highest purposes of their lives, simply by an overindulgence in lower occupations which in themselves may be perfectly right. Here is a young woman that spends so much of her day in reading novels that she has no time to look after the house and help her mother. Here is a young man so given to athletics that his studies are neglected--and so you may go all round the circle, and find instances of the way in which innocent things, and the excessive or unwise exercise of natural faculties, are destroying men. And much more is that the case in regard to religion, which is the highest object of pursuit, and in regard to those capacities and powers by which we lay hold of God. These are to be ministered to by the rest, and if there be in my nature or in the order of my life something which is drawing away to itself the energy that ought to go in that other direction, then, howsoever innocent it may be, per se, it is harming me. It is a wen that is sucking all the vital force into itself, and turning it into poison. And there is only one cure for it, and that is the knife.

Then there is another point to be observed in this case supposed, and that is that the whole matter is left to the determination of personal experience. No one else has the right to decide for you what it is safe and wise for you to do in regard to things which are not in themselves wrong. If they are wrong in themselves, of course the consideration of consequences is out of place altogether; but if they be not wrong in themselves, then it is you that must settle whether they are legitimate for you or not. Do not let your Christian liberty be interfered with by other people's dictation in regard to this matter. How often you hear people say, I could not do it'; meaning thereby, therefore he ought not to do it!' But that inference is altogether illegitimate. True, there are limitations of our Christian liberty in regard to things indifferent and innocent. Paul lays down the most important of these in three sentences. All things are lawful for me, but all things are not expedient.' All things are lawful for me, but all things edify not';--you must think of your brethren as well as of yourself. All things are lawful for me, yet will I not be brought under the power of any'; keep master of them, and rather abstain altogether than become their slave. But these three limitations being observed, then, in regard to all such matters, nobody else can prescribe for you or me. To his own Master he standeth or falleth.'

But, on the other hand, do not you be led away into things that damage you, because some other man does them, as he supposes, without injury. Happy is he that condemneth not himself in that thing which he alloweth.' There are some Christian people who are simply very unscrupulous and think themselves very strong; and whose consciences are not more enlightened, but less sensitive, than those of the narrow-minded brethren' upon whom they look askance.

And so, dear friend, you ought to take the world--to inhale it, if I may so say, as patients do chloroform; only you must be your own doctor and keep your own fingers on your pulse, and watch the first sign of failure there, and take no more. When the safety lamps begin to burn blue you may be quite sure there is choke-damp about; and when Christian men and women begin to find prayer wearisome, and religious thoughts dull, and the remembrance of God an effort or a pain, then, whatever anybody else may do, it is time for them to pull up. If thy hand offend thee,' never mind though your brother's hand is not offending him, do the necessary thing for your health, cut it off and cast it from you.'

But of course there must be caution and common-sense in the application of such a principle. It does not mean that we are to abandon all things that are susceptible of abuse, for everything is so; and if we are to regulate our conduct by such a rule, it is not the amputation of a hand that will be sufficient. We may as well cut off our heads at once, and go out of the world altogether; for everything is capable of being thus abused.

Nor does the injunction mean that unconditionally we are to abandon all occupations in which there is danger. It can never be a duty to shirk a duty because it is dangerous. And sometimes it is as much a Christian man's duty to go into, and to stand in, positions that are full of temptation and danger, as it is a fireman's business to go into a burning house at the risk of suffocation. There were saints in Caesar's household, flowers that grew on a dunghill, and they were not bidden to abandon their place because it was full of possible danger to their souls. Sometimes Christ sets His sentinels in places where the bullets fly very thick; and if we are posted in such a place--and we all are so some time or other in our lives--the only course for us is to stand our ground until the relieving guard comes, and to trust that He said a truth that was always to be true, when He sent out His servants to their dangerous work, with the assurance that if they drank any deadly thing it should not hurt them.

II. So Much, Then, For The First Of The Points Here. Now A Word, In The Second Place, As To The Sharp Remedy Enjoined.

Cut it off and cast it from thee.' Entire excision is the only safety. I myself am to be the operator in that surgery. I am to lay my hand upon the block, and with the other hand to grasp the axe and strike. That is to say, we are to suppress capacities, to abandon pursuits, to break with associates, when we find that they are damaging our spiritual life and hindering our likeness to Jesus Christ.

That is plain common-sense. In regard to physical intoxication, it is a great deal easier to abstain altogether than to take a very little and then stop. The very fumes of alcohol will sometimes drive a reclaimed drunkard into a bout of dissipation that will last for weeks; therefore, the only safety is in entire abstinence. The rule holds in regard to everyday life. Every man has to give up a great many things if he means to succeed in one, and has to be a man of one pursuit if anything worth doing is to be done. Christian men especially have to adopt that principle, and shear off a great deal that is perfectly legitimate, in order that they may keep a reserve of strength for the highest things.

True, all forms of life are capable of being made Christian service and Christian discipline, but in practice we shall find that if we are earnestly seeking the kingdom of God and His righteousness, not only shall we lose our taste for a great deal that is innocent, but we shall have, whether we lose our taste for them or not --and more imperatively if we have not lost our taste for them than if we have--to give up allowable things in order that with all our heart, and soul, and strength, and mind, we may love and serve our Master. There are no half-measures to be kept; the only thing to do with the viper is to shake it off into the fire and let it burn there. We have to empty our hands of earth's trivialities if we would grasp Christ with them. We have to turn away our eyes from earth if we would behold the Master, and rigidly to apply this principle of excision in order that we may advance in the divine life. It is the only way to ensure progress. There is no such certain method of securing an adequate flow of sap up the trunk as to cut off all the suckers. If you wish to have a current going down the main bed of the stream, sufficient to keep it clear, you must dam up all the side channels.

But it is not to be forgotten that this commandment, stringent and necessary as it is, is second best. The man is maimed, although it was for Christ's sake that he cut off his hand, or put out his eye. His hand was given him that with it he might serve God, and the highest thing would have been that in hand and foot and eye he should have been anointed, like the priests of old, for the service of his Master. But until he is strong enough to use the faculty for God, the wisest thing is not to use it at all. Abandon the outworks to keep the citadel. And just as men pull down the pretty houses on the outskirts of a fortified city when a siege is impending, in order that they may afford no cover to the enemy, so we have to sweep away a great deal in our lives that is innocent and fair, in order that the foes of our spirit may find no lodgment there. It is second best, but for all that it is absolutely needful. We must lay' aside every weight,' as well as the sin which so easily besets us.' We must run lightly if we would run well. We must cast aside all burdens, even though they be burdens of treasure and delights, if we would run with patience the race that is set before us.' If thy foot offend thee,' do not hesitate, do not adopt half-measures, do not try moderation, do not seek to sanctify the use of the peccant member; all these may be possible and right in time, but for the present there is only one thing to do--down with it on the block, and off with it! Cut it off and cast it from thee.'

III. And Now, Lastly, A Word As To The Solemn Exhortation By Which This Injunction Is Enforced.

Christ rests His command of self-denial and self-mutilation upon the highest ground of self-interest. It is better for thee.' We are told nowadays that this is a very low motive to appeal to, that Christianity is a religion of selfishness, because it says to men, Your life or your death depends upon your faith and your conduct.' Well, I think it will be time for us to listen to fantastic objections of this sort when the men that urge them refuse to turn down another street, if they are warned that in the road on which they are going they will meet their death. As long as they admit that it is a wise and a kind thing to say to a man, Do not go that way or your life will be endangered,' I think we may listen to our Master saying to us, Do not do that lest thou perish; do this, that thou may'st enter into life.'

And then, notice that a maimed man may enter into life, and a complete man may perish. The first may be a very poor creature, very ignorant, with a limited nature, undeveloped capacities, intellect and the like all but dormant in him, artistic sensibilities quite atrophied, and yet he may have got hold of Jesus Christ sad His love, and be trying to love Him back again and serve Him, and so be entering into life even here, and be sure of a life more perfect yonder. And the complete man, cultured all round, with all his faculties polished and exercised to the full, may have one side of his nature undeveloped--that which connects him with God in Christ. And so he may be like some fair tree that stands out there in the open, on all sides extending its equal beauty, with its stem symmetrical, cylindrical, perfect in its green cloud of foliage, yet there may be a worm at the root of it, and it may be given up to rottenness and destruction. Cultivated men may perish, and uncultured men may have the life. The maimed man may touch Christ with his stump, and so receive life, and the complete man may lay hold of the world and the flesh and the devil with his hands, and so share in their destruction.

Ay! and in that case the maimed man has the best of it. It is a very plain axiom of the rudest common-sense, this of my text: It is better for thee to enter into life maimed, than to go into hell-fire with both thy hands.' That is to say, it is better to live maimed than to die whole. A man comes into a hospital with gangrene in his leg; the doctor says it must come off; the man says, It shall not,' and he is dead to-morrow. Who is the fool--the man that says, Here, then, cut away; better life than limb,' or the man that says, I will keep it and I will die'?

Better to enter into life maimed,' because you will not always be maimed. The life will overcome the maiming. There is a wonderful restoration of capacities and powers that have been sacrificed for Christ's sake, a restoration even here. As crustaceans will develop a new claw in place of one that they have thrown off in their peril to save their lives, so we, if we have for Christ's sake maimed ourselves, will find that in a large measure the suppression will be recompensed even here on earth.

And hereafter, as the Rabbis used to say, No man will rise from the grave a cripple.' All the limitations which we have imposed upon ourselves, for Christ's sake, will be removed then. Then shall the eyes of the blind be opened, and the ears of the deaf be unstopped; then shall the lame man leap as a hart, and the tongue of the dumb shall sing.' Verily I say unto thee, there is no man that hath left any' of his possessions, affections, tastes, capacities, for My sake but he shall receive a hundredfold more in this life, and in the world to come, life everlasting.' No man is a loser by giving up anything for Jesus Christ.

And, on the other hand, the complete man, complete in everything except his spiritual nature, is a fragment in all his completeness; and yonder, there will for him be a solemn process of stripping. Take it from him, and give it to him that hath ten talents.' Ah! how much of that for which some of you are flinging away Jesus Christ will fade from you when you go yonder. His glory shall not descend after him'; as he came, so shall he go.' Tongues, they shall cease; knowledge, it shall vanish away'; gifts will fail, capacities will disappear when the opportunities for the exercise of them in a material world are at an end, and there will be little left to the man who would carry hands and feet and eyes all into the fire and forgot the' one thing needful,' but a thin thread, if I may so say, of personality quivering with the sense of responsibility, and preyed upon by the gnawing worm of a too-late remorse.

My brother, the lips of Incarnate Love spoke those solemn words of my text, which it becomes not me to repeat to you as if they were mine; but I ask you to weigh this, His urgent commandment, and to listen to His solemn assurance, by which He enforces the wisdom of the self-suppression: It is better for thee to enter into life maimed, than having two hands, to be cast into hell-fire.'

Give your hearts to Jesus Christ, and set the following in His footsteps and the keeping of His commandments high above all other aims. You will have to suppress much and give up much, but such suppression is the shortest road to becoming perfect men, complete in Him, and such surrender is the surest way to possess all things. He that loseth his life'--which is more than hand or eye--for Christ's sake, the same shall find it.'

Maclaren: Mat 18:12

The Lost Sheep And The Seeking Shepherd

If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?--Matt. 18:12.

WE find this simple parable, or germ of a parable, in a somewhat more expanded form, as the first of the incomparable three in the fifteenth chapter of Luke's Gospel. Perhaps our Lord repeated the parable more than once. It is an unveiling of His inmost heart, and therein a revelation of the very heart of God. It touches the deepest things in His relation to men, and sets forth thoughts of Him, such as man never dared to dream. It does all this by the homeliest image and by an appeal to the simplest instincts. The most prosaic shepherd looks for lost sheep, and everybody has peculiar joy over lost things found. They may not be nearly so valuable as things that were not lost. The unstrayed may be many, and the strayed be but one. Still there is a keener joy in the recovery of the one than in the unbroken possession of the ninety-and-nine. That feeling in a man may be only selfishness, but homely as it is--when the loser is God, and the lost are men, it becomes the means of uttering and illustrating that truth concerning God which no religion but that of the Cross has ever been bold enough to proclaim, that He cares most for the wanderers, and rejoices over the return of the one that went astray more than over the ninety-and-nine who never wandered.

There are some significant differences between this edition of the parable and the form which it assumes in the Gospel according to Luke. There it is spoken in vindication of Christ's consorting with publicans and sinners; here it is spoken in order to point the lesson of not despising the least and most insignificant of the sons of men. There the seeking Shepherd is obviously Christ; here the seeking Shepherd is rather the Divine Father; as appears by the words of the next verse: For it is not the will of your Father which is in heaven, that one of these little ones should perish.' There the sheep is lost; here the sheep goes astray. There the Shepherd seeks till He find, here the Shepherd, perhaps, fails to find; for our Lord says, If so be that he find it.'

But I am not about to venture on all the thoughts which this parable suggests, nor even to deal with the main lesson which it teaches. I wish merely to look at the two figures--the wanderer and the seeker.

I. First, Then, Let Us Look At That Figure Of The One Wanderer.

Of course I need scarcely remind you that in the immediate application of the parable in Luke's Gospel, the ninety-and-nine were the respectable people who thought the publicans and harlots altogether too dirty to touch, and regarded it as very doubtful conduct on the part of this young Rabbi from Nazareth to be mixed up with persons whom no one with a proper regard for whited sepulchres would have anything to do with. To them He answers, in effect--I am a shepherd; that is my vindication. Of course a shepherd goes after and cares for the lost sheep. He does not ask about its worth, or anything else. He simply follows the lost because it is lost. It may be a poor little creature after all, but it is lost, and that is enough. And so He vindicates Himself to the ninety-and-nine: You do not need Me, you are found. I take you on your own estimation of yourselves, and tell you that My mission is to the wanderers.'

I do not suppose, however, that any of us have need to be reminded that upon a closer and deeper examination of the facts of the case, every hoof of the ninety-and-nine belonged to a stray sheep too; and that in the wider application of the parable all men are wanderers. Remembering, then, this universal application, I would point out two or three things about the condition of these strayed sheep, which include the whole race. The ninety-and-nine may shadow for us a number of beings, in unfallen worlds, immensely greater than even the multitudes of wandering souls that have lived here through weary ages of sin and tears, but that does not concern us now.

The first thought I gather from the parable is that all men are Christ's sheep. That sounds a strange thing to say. What? all these men and women who, having run away from Him, are plunged in sin, like sheep mired in a black bog, the scoundrels and the profligates, the scum and the outcasts of great cities; people with narrow foreheads, and blighted, blasted lives, the despair of our modern civilisation--are they all His? And in those great wide-lying heathen lands where men know nothing of His name and of His love, are they all His too? Let Him answer,' Other sheep I have'--though they look like goats to-day--which are not of this fold, them also must I bring, and they shall hear My voice.' All men are Christ's, because He has been the Agent of divine creation, and the grand words of the hundredth Psalm are true about Him. It is He that hath made us, and we are His. We are His people and the sheep of His pasture.' They are His, because His sacrifice has bought them for His. Erring, straying, lost, they still belong to the Shepherd.

Notice next, the picture of the sheep as wandering. The word is, literally, which goeth astray,' not which is gone astray.' It pictures the process of wandering, not the result as accomplished. We see the sheep, poor, silly creature, not going anywhere in particular, only there is a sweet tuft of grass here, and it crops that; and here is a bit of ground where there is soft walking, and it goes there; and so, step by step, not meaning anything, not knowing where it is going, or that it is going anywhere; it goes, and goes, and goes, and at last it finds out that it is away from its beat on the hillside--for sheep keep to one bit of hillside generally, as any shepherd will tell you--and then it begins to bleat, and most helpless of creatures, fluttering and excited, rushes about amongst the thorns and brambles, or gets mired in some quag or other, and it will never find its way back of itself until some one comes for it.

So,' says Christ to us, there are a great many of you who do not mean to go wrong; you are not going anywhere in particular, you do not start on your course with any intentions either way, of doing right or wrong, of keeping near God, or going away from Him, but you simply go where the grass is sweetest, or the walking easiest. But look at the end of it; where you have got to. You have got away from Him.'

Now, if you take that series of parables in Luke 15., and note the metaphors there, you will see three different sides given of the process by which men's hearts stray away from God. There is the sheep that wanders. That is partly conscious, and voluntary, but in a large measure simply yielding to inclination and temptation. Then there is the coin that trundles away under some piece of furniture, and is lost--that is a picture of the manner in which a man, without volition, almost mechanically sometimes, slides into sins and disappears as it were, and gets covered over with the dust of evil. And then there is the worst of all, the lad that had full knowledge of what he was doing. I am going into a far-off country; I cannot stand this any longer--all restraint and no liberty, and no power of doing what I like with my own; and always obliged to obey and be dependent on my father for my pocket-money! Give me what belongs to me, for good and all, and let me go!' That is the picture of the worst kind of wandering, when a man knows what he is about, and looks at the merciful restraint of the law of God, and says: No! I had rather be far away; and my own master, and not always be "cribbed, cabined, and confined" with these limitations.'

The straying of the half-conscious sheep may seem more innocent, but it carries the poor creature away from the shepherd as completely as if it had been wholly intelligent and voluntary. Let us learn the lesson. In a world like this, if a man does not know very clearly where he is going, he is sure to go wrong. If you do not exercise a distinct determination to do God's will, and to follow in His footsteps who has set us an example; and if your main purpose is to get succulent grass to eat and soft places to walk in, you are certain before long to wander tragically from all that is right and noble and pure. It is no excuse for you to say: I never meant it'; I did not intend any harm, I only followed my own inclinations.' More mischief is wrought '--to the man himself, as well as to other people--from want of thought than is wrought by' as evil will. And the sheep has strayed as effectually, though, when it set out on its journey, it never thought of straying. Young men and women beginning life, remember! and take this lesson.

But then there is another point that I must touch for a moment. In the Revised Version you will find a very tiny alteration in the words of my text, which, yet, makes a large difference in the sense. The last clause of my text, as it stands in our Bible, is, And seeketh that which is gone astray'; the Revised Version more correctly reads,' And seeketh that which is going astray.' Now, look at the difference in these two renderings. In the former the process is represented as finished, in the correct rendering it is represented as going on. And that is what I would press on you, the awful, solemn, necessarily progressive character of our wanderings from God. A man never gets to the end of the distance that separates between him and the Father, if his face is turned away from God. Every moment the separation is increasing. Two lines start from each other at the acutest angle and diverge more the further they are produced, until at last the one may be away up by the side of God's throne, and the other away down in the deepest depths of hell. So accordingly my text carries with solemn pathos, in a syllable, the tremendous lesson: The sheep is not gone, but going astray.' Ah! there are some of my hearers who are daily and hourly increasing the distance between themselves and their merciful Father.

Now the last thing here in this picture is the contrast between the description given of the wandering sheep in our text, and that in St. Luke. Here it is represented as wandering, there it is represented as lost. That is very beautiful and has a meaning often not noticed by hasty readers. Who is it that has lost it? We talk about the lost soul and the lost man, as if it were the man that had lost himself, and that is true, and a dreadful truth it is. But that is not the truth that is taught in this parable, and meant by us to be gathered from it. Who is it that has lost it? He to whom it belonged.

That is to say, wherever a heart gets ensnared and entangled with the love of the treasures and pleasures of this life, and so departs in allegiance and confidence and friendship from the living God, there God the Father regards Himself as the poorer by the loss of one of His children, by the loss of one of His sheep. He does not care to possess you by the hold of mere creation and supremacy and rule. He desires you to love Him, and then He deems that tie has you. And if you do not love Him, He deems that He has lost you. There is something in the divine heart that goes out after His lost property. We touch here upon deep things that we cannot speak of intelligently; only remember this, that what looks like self-regard in man is the purest love in God, and that there is nothing in the whole revelation which Christianity makes of the character of God more wonderful than this, that He judges that He has lost His child when His child has forgotten to love Him.

II. The Picture Of The Seeker.

So much, then, for one of the great pictures in this text. I can spare but a sentence or two for the other--the picture of the Seeker.

I said that in the one form of the parable it was more distinctly the Father, and in the other more distinctly the Son, who is represented as seeking the sheep. But these two do still coincide in substance, inasmuch as God's chief way of seeking us poor wandering sheep is through the work of His dear Son Jesus, and the coming of Christ is the Father's searching for His sheep in the cloudy and dark day.'

According to my text God leaves the ninety-and-nine and goes into the mountains where the wanderer is, and seeks him. And this, couched in veiled form, is the great mystery of the divine love, the incarnation and sacrifice of Jesus Christ our Lord. Here is the answer by anticipation to the sarcasm that is often levelled at evangelical Christianity: You must think a good deal of human nature, and must have a very arrogant notion of the inhabitant of this little speck that floats in the great sea of the heavens, if you suppose that with all these millions of orbs he is so important that the divine Nature came down upon this little tiny molehill, and took his nature and died.'

Yes!' says Christ,' not because man was so great, not because man was so valuable in comparison with the rest of creation--he was but one amongst ninety-nine unfallen and unsinful, but because he was so wretched, because he was so small, because he had gone so far away from God; therefore, the seeking love came after him, and would draw him to itself.' That, I think, is answer enough to the cavil.

And then, there is a difference between these two versions of the Parable in respect to their representation of the end of the seeking. The one says seeks until He finds.' Oh! the patient, incredible inexhaustibleness of the divine love. God's long-suffering, if I may take such a metaphor, like a sleuth-hound, will follow the object of its search through all its windings and doublings, until it comes up to it. So that great seeking Shepherd follows us through all the devious courses of our wayward, wandering footsteps doubling back upon themselves, until He finds us. Though the sheep may increase its distance, the Shepherd follows. The further away we get the more tender His appeal; the more we stop our ears the louder the voice with which He calls. You cannot wear out Jesus Christ, you cannot exhaust the resources of His bounteousness, of His tenderness. However we may have been going wrong, however far we may have been wandering, however vehemently we may be increasing, at every moment, our distance from Him, He is coming after us, serene, loving, longsuffering, and will not be put away.

Dear friend I would you only believe that a loving, living Person is really seeking you, seeking you by my poor words now, seeking you by many a providence, seeking you by His Gospel, by His Spirit; and will never be satisfied till He has found you in your finding Him and turning your soul to Him!

But, I beseech you, do not forget the solemn lesson drawn from the other form of the parable which is given in my text: If so be that He find it. There is a possibility of failure. What an awful power you have of burying yourself in the sepulchre, as it were, of your own self-will, and hiding yourself in the darkness of your own unbelief! You can frustrate the seeking love of God. Some of you have done so--some of you have done so all your lives. Some of you, perhaps at this moment, are trying to do so, and consciously en-deavouring to steel your hearts against some softening that may have been creeping over them whilst I have been speaking. Are you yielding to His seeking love, or wandering further and further from Him? He has come to find you. Let Him not seek in vain, but let the Good Shepherd draw you to Himself, where, lifted on the Cross, He giveth His life for the sheep.' He will restore your soul and carry you back on His strong shoulder, or in His bosom near His loving heart, to the green pastures and the safe fold. There will be joy in His heart, more than over those who have never wandered; and there will be joy in the heart of the returning wanderer, such as they who had not strayed and learned the misery could never know, for, as the profound Jewish saying has it, In the place where the penitents stand, the perfectly righteous cannot stand.'

MHCC: Mat 18:1-6

Christ spoke many words of his sufferings, but only one of his glory; yet the disciples fasten upon that, and overlook the others. Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. Our Lord set a little child before them, solemnly assuring them, that unless they were converted and made like little children, they could not enter his kingdom. Children, when very young, do not desire authority, do not regard outward distinctions, are free from malice, are teachable, and willingly dependent on their parents. It is true that they soon begin to show other dispositions, and other ideas are taught them at an early age; but these are marks of childhood, and render them proper emblems of the lowly minds of true Christians. Surely we need to be daily renewed in the spirit of our minds, that we may become simple and humble, as little children, and willing to be the least of all. Let us daily study this subject, and examine our own spirits.

MHCC: Mat 18:7-14

Considering the cunning and malice of Satan, and the weakness and depravity of men's hearts, it is not possible but that there should be offences. God permits them for wise and holy ends, that those who are sincere, and those who are not, may be made known. Being told before, that there will be seducers, tempters, persecutors, and bad examples, let us stand on our guard. We must, as far as lawfully we may, part with what we cannot keep without being entangled by it in sin. The outward occasions of sin must be avoided. If we live after the flesh, we must die. If we, through the Spirit, mortify the deeds of the body, we shall live. Christ came into the world to save souls, and he will reckon severely with those who hinder the progress of others who are setting their faces heavenward. And shall any of us refuse attention to those whom the Son of God came to seek and to save? A father takes care of all his children, but is particularly tender of the little ones.

Matthew Henry: Mat 18:1-6

As there never was a greater pattern of humility, so there never was a greater preacher of it, than Christ; he took all occasions to command it, to commend it, to his disciples and followers.

I. The occasion of this discourse concerning humility was an unbecoming contest among the disciples for precedency; they came to him, saying, among themselves (for they were ashamed to ask him, Mar 9:34), Who is the greatest in the kingdom of heaven? They mean not, who by character (then the question had been good, that they might know what graces and duties to excel in), but who by name. They had heard much, and preached much, of the kingdom of heaven, the kingdom of the Messiah, his church in this world; but ass yet they were so far from having any clear notion of it, that they dreamt of a temporal kingdom, and the external pomp and power of it. Christ had lately foretold his sufferings, and the glory that should follow, that he should rise again, from whence they expected his kingdom would commence; and now they thought it was time to put in for their places in it; it is good, in such cases, to speak early. Upon other discourses of Christ to that purport, debates of this kind arose (Mat 20:19, Mat 20:20; Luk 22:22, Luk 22:24); he spoke many words of his sufferings, but only one of his glory; yet they fasten upon that, and overlook the other; and, instead of asking how they might have strength and grace to suffer with him, they ask him, "Who shall be highest in reigning with him."Note, Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. They look so much at the crown, that they forget the yoke and the cross. So the disciples here did, when they asked, Who is the greatest in the kingdom of heaven?

1. They suppose that all who have a place in that kingdom are great, for it is a kingdom of priests. Note, Those are truly great who are truly good; and they will appear so at last, when Christ shall own them as his, though ever so mean and poor in the world.

2. They suppose that there are degrees in this greatness. All the saints are honourable, but not all alike so; one star differs from another star in glory. All David's officers were not worthies, nor all his worthies of the first three.

3. They suppose it must be some of them, that must be prime ministers of state. To whom should King Jesus delight to do honour, but to them who had left all for him, and were now his companions in patience and tribulation?

4. They strive who it should be, each having some pretence or other to it. Peter was always the chief speaker, and already had the keys given him; he expects to be lord-chancellor, or lord-chamberlain of the household, and so to be the greatest. Judas had the bag, and therefore he expects to be lord-treasurer, which, though now he come last, he hopes, will then denominate him the greatest. Simon and Jude are nearly related to Christ, and they hope to take place of all the great officers of state, as princes of the blood. John is the beloved disciple, the favourite of the Prince, and therefore hopes to be the greatest. Andrew was first called, and why should not he be first preferred? Note, We are very apt to amuse and humour ourselves with foolish fancies of things that will never be.

II. The discourse itself, which is a just rebuke to the question, Who shall be greatest? We have abundant reason to think, that if Christ ever intended that Peter and his successors at Rome should be heads of the church, and his chief vicars on earth, having so fair an occasion given him, he would now have let his disciples know it; but so far is he from this, that his answer disallows and condemns the thing itself. Christ will not lodge such an authority or supremacy any where in his church; whoever pretend to it are usurpers; instead of settling any of the disciples in this dignity, he warns them all not to put in for it.

Christ here teacheth them to be humble,

1. By a sign (Mat 18:2); He called a little child to him, and set him in the midst of them. Christ often taught by signs or sensible representations (comparisons to the eye), as the prophets of old. Note, Humility is a lesson so hardly learned, that we have need by all ways and means to be taught it. When we look upon a little child, we should be put in mind of the use Christ made of this child. Sensible things must be improved to spiritual purposes. He set him in the midst of them; not that they might play with him, but that they might learn by him. Grown men, and great men, should not disdain the company of little children, or think it below them to take notice of them. They may either speak to them, and give instruction to them; or look upon them, and receive instruction from them. Christ himself, when a child, was in the midst of the doctors, Luk 2:46.

2. By as sermon upon this sign; in which he shows them and us,

(1.) The necessity of humility, Mat 18:3. His preface is solemn, and commands both attention and assent; Verily I say unto you, I, the Amen, the faithful Witness, say it, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Here observe,

[1.] What it is that he requires and insists upon.

First, "You must be converted, you must be of another mind, and in another frame and temper, must have other thoughts, both of yourselves and of the kingdom of heaven, before you be fit for a place in it. The pride, ambition, and affectation of honour and dominion, which appear in you, must be repented of, mortified, and reformed, and you must come to yourselves."Note, Besides the first conversion of a soul from a state of nature to a state of grace, there are after-conversions from particular paths of backsliding, which are equally necessary to salvation. Every step out of the way by sin, must be a step into it again by repentance. When Peter repented of his denying his Master, he was converted. Secondly, You must become as little children. Note, Converting grace makes us like little children, not foolish as children (1Co 14:20), nor fickle (Eph 4:14), nor playful (Mat 11:16); but, as children, we must desire the sincere milk of the word (1Pe 2:2); as children, we must be careful for nothing, but leave it to our heavenly Father to care for us (Mat 6:31); we must, as children, be harmless and inoffensive, and void of malice (1Co 14:20), governable, and under command (Gal 4:2); and (which is here chiefly intended) we must be humble as little children, who do not take state upon them, nor stand upon the punctilios of honour; the child of a gentleman will play with the child of a beggar (Rom 12:16), the child in rags, if it have the breast, is well enough pleased, and envies not the gaiety of the child in silk; little children have no great aims at great places, or projects to raise themselves in the world; they exercise not themselves in things too high for them; and we should in like manner behave, and quiet ourselves, Psa 131:1, Psa 131:2. As children are little in body and low in stature, so we must be little and low in spirit, and in our thoughts of ourselves. This is a temper which leads to other good dispositions; the age of childhood is the learning age.

[2.] What stress he lays upon this; Without this, you shall not enter into the kingdom of heaven. Note, Disciples of Christ have need to be kept in awe by threatenings, that they may fear lest they seem to come short, Heb 4:1. The disciples, when they put that question (Mat 18:1), thought themselves sure of the kingdom of heaven; but Christ awakens them to be jealous of themselves. They were ambitious of being greatest in the kingdom of heaven; Christ tells them, that, except they came to a better temper, they should never come thither. Note, many that set up for great ones in the church, prove not only little, but nothing, and are found to have no part or lot in the matter. Our Lord designs here to show the great danger of pride and ambition; whatever profession men make, if they allow themselves in this sin, they will be rejected both from God's tabernacle and from his holy hill. Pride threw the angels that sinned out of heaven, and will keep us out, if we be not converted from it. They that are lifted up with pride, fall into the condemnation of the devil; to prevent this, we must become as little children, and, in order to do that, must be born again, must put on the new man, must be like the holy child Jesus; so he is called, even after his ascension, Act 4:27.

(2.) He shows the honour and advancement that attend humility (Mat 18:4), thus furnishing a direct but surprising answer to their question. He that humbles himself as a little child, though he may fear that hereby he will render himself contemptible, as men of timid minds, who thereby throw themselves out of the way of preferment, yet the same is greatest in the kingdom of heaven. Note, The humblest Christians are the best Christians, and most like to Christ, and highest in his favour; are best disposed for the communications of divine grace, and fittest to serve God in this world, and enjoy him in another. They are great, for God overlooks heaven and earth, to look on such; and certainly those are to be most respected and honoured in the church that are most humble and self-denying; for, though they least seek it, they best deserve it.

(3.) The special care Christ takes for those that are humble; he espouses their cause, protects them, interests himself in their concerns, and will see that they are not wronged, without being righted.

Those that thus humble themselves will be afraid,

[1.] That nobody will receive them; but (Mat 18:5), Whoso shall receive one such little child in my name, receiveth me. Whatever kindnesses are done to such, Christ takes as done to himself. Whoso entertains a meek and humble Christian, keeps him in countenance, will not let him lose by his modesty, takes him into his love and friendship, and society and care, and studies to do him a kindness; and doth this in Christ's name, for his sake, because he bears the image of Christ, serves Christ, and because Christ has received him; this shall be accepted and recompensed as an acceptable piece of respect to Christ. Observe, Though it be but one such little child that is received in Christ's name, it shall be accepted. Note, The tender regard Christ has to his church extends itself to every particular member, even the meanest; not only to the whole family, but to every child of the family; the less they are in themselves, to whom we show kindness, the more there is of good will in it to Christ; the less it is for their sakes, the more it is for his; and he takes it accordingly. If Christ were personally among us, we think we should never do enough to welcome him; the poor, the poor in spirit, we have always with us, and they are his receivers. See Mat 25:35-40.

[2.] They will be afraid that every body will abuse them; the basest men delight to trample upon the humble; Vexat censura columbas - Censure pounces on doves. This objection he obviates (Mat 18:6), where he warns all people, as they will answer it at their utmost peril, not to offer any injury to one of Christ's little ones. This word makes a wall of fire about them; he that touches them, touches the apple of God's eye.

Observe, First, The crime supposed; offending one of these little ones that believe in Christ. Their believing in Christ, though they be little ones, unites them to him, and interests him in their cause, so that, as they partake of the benefit of his sufferings, he also partakes in the wrong of theirs. Even the little ones that believe have the same privileges with the great ones, for they have all obtained like precious faith. There are those that offend these little ones, by drawing them to sin (1Co 8:10, 1Co 8:11), grieving and vexing their righteous souls, discouraging them, taking occasion from their mildness to make a prey of them in their persons, families, goods, or good name. Thus the best men have often met with the worst treatment in this world.

Secondly, The punishment of this crime; intimated in that word, Better for him that he were drowned in the depth of the sea. The sin is so heinous, and the ruin proportionably so great, that he had better undergo the sorest punishments inflicted on the worst of malefactors, which can only kill the body. Note, 1. Hell is worse than the depth of the sea; for it is a bottomless pit, and it is a burning lake. The depth of the sea is only killing, but hell is tormenting. We meet with one that had comfort in the depth of the sea, it was Jonah (Jon 2:2, Jon 2:4, Jon 2:9); but never any had the least grain or glimpse of comfort in hell, nor will have to eternity. 2. The irresistible irrevocable doom of the great Judge will sink sooner and surer, and bind faster, than a mill-stone hanged about the neck. It fixes a great gulf, which can never be broken through, Luk 16:26. Offending Christ's little ones, though by omission, is assigned as the reason of that dreadful sentence, Go ye cursed, which will at last be the doom of proud persecutors.

Matthew Henry: Mat 18:7-14

Our Savior here speaks of offences, or scandals,

I. In general, Mat 18:7. Having mentioned the offending of little ones, he takes occasion to speak more generally of offences. That is an offence, 1. Which occasions guilt, which by enticement or affrightment tends to draw men from that which is good to that which is evil. 2. Which occasions grief, which makes the heart of the righteous sad. Now, concerning offences, Christ here tells them,

(1.) That they were certain things; It must needs be, that offences come. When we are sure there is danger, we should be the better armed. Not that Christ's word necessitates any man to offend, but it is a prediction upon a view of the causes; considering the subtlety and malice of Satan, the weakness and depravity of men's hearts, and the foolishness that is found there, it is morally impossible but that there should be offences; and God has determined to permit them for wise and holy ends, that both they which are perfect, and they which are not, may be made manifest. See 1Co 11:19; Dan 11:35. Being told, before, that there will be seducers, tempters, persecutors, and many bad examples, let us stand upon our guard, Mat 24:24; Act 20:29, Act 20:30.

(2.) That they would be woeful things, and the consequence of them fatal. Here is a double woe annexed to offences:

[1.] A woe to the careless and unguarded, to whom the offence is given; Woe to the world because of offences. The obstructions and oppositions given to faith and holiness in all places are the bane and plague of mankind, and the ruin of thousands. This present world is an evil world, it is so full of offences, of sins, and snares, and sorrows; a dangerous road we travel, full of stumbling-blocks, precipices, and false guides. Woe to the world. As for those whom God hath chosen and called out of the world, and delivered from it, they are preserved by the power of God from the prejudice of these offences, are helped over all these stones of stumbling. They that love God's law have great peace, and nothing shall offend them, Psa 119:165.

[2.] A woe to the wicked, who wilfully give the offence; But woe to that man by whom the offence comes. Though it must needs be, that the offence will come, that will be no excuse for the offenders. Note, Though God makes the sins of sinners to serve his purposes, that will not secure them from his wrath; and the guilt will be laid at the door of those who give the offence, though they also fall under a woe who take it. Note, They who any way hinder the salvation of others, will find their own condemnation the more intolerable, like Jeroboam, who sinned, and made Israel to sin. This woe is the moral of that judicial law (Exo 21:33, 21:34-22:6), that he who opened the pit, and kindled the fire, was accountable for all the damage that ensued. The antichristian generation, by whom came the great offence, will fall under this woe, for their delusion of sinners (2Th 2:11, 2Th 2:12), and their persecutions of saints (Rev 17:1, Rev 17:2, Rev 17:6), for the righteous God will reckon with those who ruin the eternal interests of precious souls, and the temporal interests of precious saints; for precious in the sight of the Lord is the blood of souls and the blood of saints; and men will be reckoned with, not only for their doings, but for the fruit of their doings, the mischief done by them.

II. In particular, Christ here speaks of offences given,

1. By us to ourselves, which is expressed by our hand or foot offending us; in such a case, it must be cut off, Mat 18:8, Mat 18:9. This Christ had said before (Mat 5:29, Mat 5:30), where it especially refers to seventh-commandment sins; here it is taken more generally. Note, Those hard sayings of Christ, which are displeasing to flesh and blood, need to be repeated to us again and again, and all little enough. Now observe,

(1.) What it is that is here enjoined. We must part with an eye, or a hand, or a foot, that is, that, whatever it is, which is dear to us, when it proves unavoidably an occasion of sin to us. Note, [1.] Many prevailing temptations to sin arise from within ourselves; our own eyes and hands offend us; if there were never a devil to tempt us, we should be drawn away of our own lust: nay, those things which in themselves are good, and may be used as instruments of good, even those, through the corruptions of our hearts, prove snares to us, incline us to sin, and hinder us in duty. [2.] In such a case, we must, as far as lawfully we may, part with that which we cannot keep without being entangled in sin by it. First, It is certain, the inward lust must be mortified, though it be dear to us as an eye, or a hand. The flesh, with its affections and lusts, must be mortified, Gal 5:24. The body of sin must be destroyed; corrupt inclinations and appetites must be checked and crossed; the beloved lust, that has been rolled under the tongue as a sweet morsel, must be abandoned with abhorrence. Secondly, The outward occasions of sin must be avoided, though we thereby put as great a violence upon ourselves as it would be to cut off a hand, or pluck out an eye. When Abraham quitted his native country, for fear of being ensnared in the idolatry of it, and when Moses quitted Pharoah's court, for fear of being entangled in the sinful pleasures of it, there was a right hand cut off. We must think nothing too dear to part with, for the keeping of a good conscience.

(2.) Upon what inducement this is required; It is better for thee to enter into life maimed, than, having two hands, to be cast into hell. The argument is taken from the future state, from heaven and hell; thence are fetched the most cogent dissuasives from sin. The argument is the same with that of the apostle, Rom 8:13. [1.] If we live after the flesh, we shall die; having two eyes, no breaches made upon the body of sin, inbred corruption like Adonijah never displeased, we shall be cast into hell-fire. [2.] If we through the Spirit mortify the deeds of the body, we shall live; that is meant by our entering into life maimed, that is, the body of sin maimed; and it is but maimed at the best, while we are in this world. If the right hand of the old man be cut off, and its right eye be plucked out, its chief policies blasted and powers broken, it is well; but there is still an eye and a hand remaining, with which it will struggle. They that are Christ's have nailed the flesh to the cross, but it is not yet dead; its life is prolonged, but its dominion taken away (Dan 7:12), and the deadly wound given it, that shall not be healed.

1. Concerning offences given by us to others, especially Christ's little ones, which we are here charged to take heed of, pursuant to what he had said, Mat 18:6. Observe,

(1.) The caution itself; Take heed that ye despise not one of these little ones. This is spoken to the disciples. As Christ will be displeased with enemies of his church, if they wrong any of the members of it, even the least, so he will be displeased with the great ones of the church, if they despise the little ones of it. "You that are striving who shall be greatest, take heed lest in this contest you despise the little ones."We may understand it literally of little children; of them Christ was speaking, Mat 18:2, Mat 18:4. The infant seed of the faithful belong to the family of Christ, and are not to be despised. Or, figuratively; true but weak believers are these little ones, who in their outward condition, or the frame of their spirits, are like little children, the lambs of Christ's flock.

[1.] We must not despise them, not think meanly of them, as lambs despised, Job 12:5. We must not make a jest of their infirmities, not look upon them with contempt, not conduct ourselves scornfully or disdainfully toward them, as if we cared not what became of them; we must not say, "Though they be offended, and grieved, and stumble, what is that to us?"Nor should we make a slight matter of doing that which will entangle and perplex them. This despising of the little ones is what we are largely cautioned against, Rom 14:3, Rom 14:10, Rom 14:15, Rom 14:20, Rom 14:21. We must not impose upon the consciences of others, nor bring them into subjection to our humours, as they do who say to men's souls, Bow down, that we may go over. There is a respect owing to the conscience of every man who appears to be conscientious.

[2.] We must take heed that we do not despise them; we must be afraid of the sin, and be very cautious what we say and do, lest we should through inadvertency give offence to Christ's little ones, lest we put contempt upon them, without being aware of it. There were those that hated them, and cast them out, and yet said, Let the Lord be glorified. And we must be afraid of the punishment; "Take heed of despising them, for it is at your peril if you do."

(2.) The reasons to enforce the caution. We must not look upon these little ones as contemptible, because really they are considerable. Let not earth despise those whom heaven respects; let not those be looked upon by us with respect, as his favourites. To prove that the little ones which believe in Christ are worthy to be respected, consider,

[1.] The ministration of the good angels about them; In heaven their angels always behold the face of my Father. This Christ saith to us, and we may take it upon his word, who came from heaven to let us know what is done there by the world of angels. Two things he lets us know concerning them,

First, That they are the little ones' angels. God's angels are theirs; for all his is ours, if we be Christ's. 1Co 3:22. They are theirs; for they have a charge concerning them to minister for their good (Heb 1:14), to pitch their tents about them, and bear them up in their arms. Some have imagined that every particular saint has a guardian angel; but why should we suppose this, when we are sure that every particular saint, when there is occasion, has a guard of angels? This is particularly applied here to the little ones, because they are most despised and most exposed. They have but little that they can call their own, but they can look by faith on the heavenly hosts, and call them theirs. While the great ones of the world have honourable men for their retinue and guards, the little ones of the church are attended with glorious angels; which bespeaks not only their dignity, but the danger those run themselves upon, who despise and abuse them. It is bad being enemies to those who are so guarded; and it is good having God for our God, for then we have his angels for our angels.

Secondly, That they always behold the face of the Father in heaven. This bespeaks, 1. The angels' continual felicity and honour. The happiness of heaven consists in the vision of God, seeing him face to face as he is, beholding his beauty; this the angels have without interruption; when they are ministering to us on earth, yet even then by contemplation they behold the face of God, for they are full of eyes within. Gabriel, when speaking to Zecharias, yet stands in the presence of God, Rev 4:8; Luk 1:19. The expression intimates, as some think, the special dignity and honour of the little ones' angels; the prime ministers of state are said to see the king's face (Est 1:14), as if the strongest angels had the charge of the weakest saints. 2. It bespeaks their continual readiness to minister to the saints. They behold the face of God, expecting to receive orders from him what to do for the good of the saints. As the eyes of the servant are to the hand of his master, ready to go or come upon the least beck, so the eyes of the angels are upon the face of God, waiting for the intimations of his will, which those winged messengers fly swiftly to fulfil; they go and return like a flash of lightning, Eze 1:14. If we would behold the face of God in glory hereafter, as the angels do (Luk 20:36), we must behold the face of God now, in readiness to our duty, as they do, Act 9:6.

[2.] The gracious design of Christ concerning them (Mat 18:11); For the Son of man is come to save that which was lost. This is a reason, First, Why the little ones' angels have such a charge concerning them, and attend upon them; it is in pursuance of Christ's design to save them. Note, The ministration of angels is founded in the mediation of Christ; through him angels are reconciled to us; and, when they celebrated God's goodwill toward men, to it they annexed their own. Secondly, Why they are not to be despised; because Christ came to save them, to save them that are lost, the little ones that are lost in their own eyes (Isa 66:3), that are at a loss within themselves. Or rather, the children of men. Note, 1. Our souls by nature are lost souls; as a traveller is lost, that is out of his way, as a convicted prisoner is lost. God lost the service of fallen man, lost the honour he should have had from him. 2. Christ's errand into the world was to save that which was lost, to reduce us to our allegiance, restore us to our work, reinstate us in our privileges, and so to put us into the right way that leads to our great end; to save those that are spiritually lost from being eternally so. 3. This is a good reason why the least and weakest believers should not be despised or offended. If Christ put such a value upon them, let us not undervalue them. If he denied himself so much for their salvation, surely we should deny ourselves for their edification and consolation. See this argument urged, Rom 14:15; 1Co 8:11, 1Co 8:12. Nay, if Christ came into the world to save souls, and his heart is so much upon that work, he will reckon severely with those that obstruct and hinder it, by obstructing the progress of those that are setting their faces heavenward, and so thwart his great design.

[3.] The tender regard which our heavenly Father has to these little ones, and his concern for their welfare. This is illustrated by a comparison, Mat 18:12-14. Observe the gradation of the argument; the angels of God are their servants, the Son of God is their Saviour, and, to complete their honour, God himself is their Friend. None shall pluck them out of my Father's hand, Joh 10:28.

Here is, First, The comparison, Mat 18:12, Mat 18:13. The owner that had lost one sheep out of a hundred, does not slight it, but diligently enquires after it, is greatly pleased when he has found it, and has in that a sensible and affecting joy, more than in the ninety and nine that wandered not. The fear he was in of losing that one, and the surprise of finding it, add to the joy. Now this is applicable, 1. To the state of fallen man in general; he is strayed like a lost sheep, the angels that stood were as the ninety-nine that never went astray; wandering man is sought upon the mountains, which Christ, in great fatigue, traversed in pursuit of him, and he is found; which is a matter of joy. Greater joy there is in heaven for returning sinners than for remaining angels. 2. To particular believers, who are offended and put out of their way by the stumbling-blocks that are laid in their way, or the wiles of those who seduce them out of the way. Now though but one of a hundred should hereby be driven off, as sheep easily are, yet that one shall be looked after with a great deal of care, the return of it welcomed with a great deal of pleasure; and therefore the wrong done to it, no doubt, will be reckoned for with a great deal of displeasure. If there be joy in heaven for the finding of one of these little ones, there is wrath in heaven for the offending of them. Note, God is graciously concerned, not only for his flock in general, but for every lamb, or sheep, that belongs to it. Though they are many, yet out of those many he can easily miss one, for he is a great Shepherd, but not so easily lose it, for he is a good Shepherd, and takes a more particular cognizance of his flock than ever any did; for he calls his own sheep by name, Joh 10:3. See a full exposition of this parable, Eze 34:2, Eze 34:10, Eze 34:16, Eze 34:19.

Secondly, The application of this comparison (Mat 18:14); It is not the will of your Father, that one of these little ones should perish. More is implied than is expressed. It is not his will that any should perish, but, 1. It is his will, that these little ones should be saved; it is the will of his design and delight: he has designed it, and set his heart upon it, and he will effect it; it is the will of his precept, that all should do what they can to further it, and nothing to hinder it. 2. This care extends itself to every particular member of the flock, even the meanest. We think if but one or two be offended and ensnared, it is no great matter, we need not mind it; but God's thoughts of love and tenderness are above ours. 3. It is intimated that those who do any thing by which any of these little ones are brought into danger of perishing, contradict the will of God, and highly provoke him; and though they cannot prevail in it, yet they will be reckoned with for it by him, who, in his saints, as in other things, is jealous of his honour, and will not bear to have it trampled on. See Isa 3:15, What mean ye, that ye beat my people? Psa 76:8, Psa 76:9.

Observe, Christ called God, Mat 18:19, my Father which is in heaven; he calls him, Mat 18:14, your Father which is in heaven; intimating that he is not ashamed to call his poor disciples brethren; for have not he and they one Father? I ascend to my Father and your Father (Joh 20:17); therefore ours because his. This intimates likewise the ground of the safety of his little ones; that God is their Father, and is therefore inclined to succour them. A father takes care of all his children, but is particularly tender of the little ones, Gen 33:13. He is their Father in heaven, a place of prospect, and therefore he sees all the indignities offered them; and a place of power, therefore he is able to avenge them. This comforts offended little ones, that their Witness is in heaven (Job 16:19), their Judge is there, Psa 68:5.

Barclay: Mat 18:1-4

Here is a very revealing question, followed by a very revealing answer. The disciples asked who was the greatest in the Kingdom of Heaven. Jesus took a child and said that unless they turned and became as this little child, they would not get into the Kingdom at all.

The question of the disciples was: "Who will be the greatest in the Kingdom of Heaven?" and the very fact that they asked that question showed that they had no idea at all what the Kingdom of Heaven was. Jesus said, "Unless you turn." He was warning them that they were going in completely the wrong direction, away from the Kingdom of Heaven and not towards it. In life it is all a question of what a man is aiming at; if he is aiming at the fulfilment of personal ambition, the acquisition of personal power, the enjoyment of personal prestige, the exaltation of self, he is aiming at precisely the opposite of the Kingdom of Heaven; for to be a citizen of the Kingdom means the complete forgetting of self, the obliteration of self, the spending of self in a life which aims at service and not at power. So long as a man considers his own self as the most important thing in the world, his back is turned to the Kingdom; if he wants ever to reach the Kingdom, he must turn round and face in the opposite direction.

Jesus took a child. There is a tradition that the child grew to be Ignatius of Antioch, who in later days became a great servant of the Church, a great writer, and finally a martyr for Christ. Ignatius was surnamed Theophoros, which means God--carried, and the tradition grew up that he had received that name because Jesus carried him on his knee. It may be so. Maybe it is more likely that it was Peter who asked the question, and that it was Peter's little boy whom Jesus took and set in the midst, because we know that Peter was married (Mat 8:14; 1Co 9:5).

So Jesus said that in a child we see the characteristics which should mark the man of the Kingdom. There are many lovely characteristics in a child--the power to wonder, before he has become deadeningly used to the wonder of the world; the power to forgive and to forget, even when adults and parents treat him unjustly as they so often do; the innocence, which, as Richard Glover beautifully says, brings it about that the child has only to learn, not to unlearn; only to do, not to undo. No doubt Jesus was thinking of these things; but wonderful as they are they are not the main things in his mind. The child has three great qualities which make him the symbol of those who are citizens of the Kingdom.

(i) First and foremost, there is the quality which is the keynote of the whole passage, the child's humility. A child does not wish to push himself forward; rather, he wishes to fade into the background. He does not wish for prominence; he would rather be left in obscurity. It is only as he grows up, and begins to be initiated into a competitive world, with its fierce struggle and scramble for prizes and for first places, that his instinctive humility is left behind.

(ii) There is the child's dependence. To the child a state of dependence is perfectly natural. He never thinks that he can face life by himself. He is perfectly content to be utterly dependent on those who love him and care for him. If men would accept the fact of their dependence on God, a new strength and a new peace would enter their lives.

(iii) There is the child's trust. The child is instinctively dependent, and just as instinctively he trusts his parents that his needs will be met. When we are children, we cannot buy our own food or our own clothes, or maintain our own home; yet we never doubt that we will be clothed and fed, and that there will be shelter and warmth and comfort waiting for us when we come home. When we are children we set out on a journey with no means of paying the fare, and with no idea of how to get to our journey's end, and yet it never enters our heads to doubt that our parents will bring us safely there.

The child's humility is the pattern of the Christian's behaviour to his fellow-men, and the child's dependence and trust are the pattern of the Christian's attitude towards God, the Father of all.

Barclay: Mat 18:5-7

There is a certain difficulty of interpretation in this passage which must be borne in mind. As we have often seen, it is Matthew's consistent custom to gather together the teaching of Jesus under certain great heads; he arranges it systematically. In the early part of this chapter he is collecting Jesus' teaching about children; and we must remember that the Jews used the word child in a double sense. They used it literally of the young child; but regularly a teacher's disciples were called his sons or his children. Therefore a child also means a beginner in the faith, one who has just begun to believe, one who is not yet mature and established in the faith, one who has just begun on the right way and who may very easily be deflected from it. In this passage very often the child means both the young child and the beginner on the Christian way.

Jesus says that whoever receives one such little child in his name receives himself. The phrase in my name can mean one of two things. (i) It can mean for my sake. The care of children is something which is carried out for the sake of none other than Jesus Christ. To teach a child, to bring up a child in the way he ought to go, is something which is done not only for the sake of the child, but for the sake of Jesus himself. (ii) It can mean with a blessing. It can mean receiving the child, and, as it were, naming the name of Jesus over him. He who brings Jesus and the blessing of Jesus to a child is doing a Christlike work.

To receive the child is also a phrase which is capable of bearing more than one meaning. (i) It can mean, not so much to receive a child, as to receive a person who has this childlike quality of humility. In this highly competitive world it is very easy to pay most attention to the person who is pugnacious and aggressive and self-assertive and full of self-confidence. It is easy to pay most attention to the person who, in the worldly sense of the term, has made a success of life. Jesus may well be saying that the most important people are not the thrusters and those who have climbed to the top of the tree by pushing everyone else out of the way, but the quiet, humble, simple people, who have the heart of a child.

(ii) It can mean simply to welcome the child, to give him the care and the love and the teaching which he requires to make him into a good man. To help a child to live well and to know God better is to help Jesus Christ.

(iii) But this phrase can have another and very wonderful meaning. It can mean to see Christ in the child. To teach unruly, disobedient, restless little children can be a wearing job. To satisfy the physical needs of a child, to wash his clothes and bind his cuts and soothe his bruises and cook his meals may often seem a very unromantic task; the cooker and the sink and the work-basket have not much glamour; but there is no one in all this world who helps Jesus Christ more than the teacher of the little child and the harassed, hard-pressed mother in the home. All such will find a glory in the grey, if in the child they sometimes glimpse none other than Jesus himself.

Barclay: Mat 18:5-7

But the great keynote of this passage is the terrible weight of responsibility it leaves upon every one of us.

(i) It stresses the terror of teaching another to sin. It is true to say that no man sins uninvited; and the bearer of the invitation is so often a fellow-man. A man must always be confronted with his first temptation to sin; he must always receive his first encouragement to do the wrong thing; he must always experience his first push along the way to the forbidden things. The Jews took the view that the most unforgivable of all sins is to teach another to sin; and for this reason--a man's own sins can be forgiven, for in a sense they are limited in their consequences; but if we teach another to sin, he in his turn may teach still another, and a train of sin is set in motion with no foreseeable end.

There is nothing in this world more terrible than to destroy someone's innocence. And, if a man has any conscience left, there is nothing which will haunt him more. Someone tells of an old man who was dying; he was obviously sorely troubled. At last they got him to tell why. "When we were boys at play," he said, "one day at a cross-roads we reversed a signpost so that its arms were pointing the opposite way, and I've never ceased to wonder how many people were sent in the wrong direction by what we did." The sin of all sins is to teach another to sin.

(ii) It stresses the terror of the punishment of those who teach another to sin. If a man teaches another to sin, it would be better for him that a millstone were hanged about his neck and he were drowned in the depths of the sea.

The millstone in this case is a mulos (3458), onikos (3684). The Jews ground corn by crushing it between two circular stones. This was done at home; and in any cottage such a mill could be seen. The upper stone, which turned round upon the lower was equipped with a handle, and it was commonly of such a size that the housewife could easily turn it, for it was she who did the grinding of the corn for the household needs. But a mulos onikos (3684) was a grinding-stone of such a size that it needed an ass pulling it (onos (3688) is the Greek for an ass and mulos (3458) is the Greek for a millstone) to turn it round at all. The very size of the millstone shows the awfulness of the condemnation.

Further, in the Greek it is said, not so much that the man would be better to be drowned in the depths of the sea, but that it would be better if he were drowned far out in the open sea. The Jew feared the sea; for him Heaven was a place where there would be no more sea (Rev 21:1). The man who taught another to sin would be better to be drowned far out in the most lonely of all waste places. Moreover, the very picture of drowning had its terror for the Jew. Drowning was sometimes a Roman punishment, but never Jewish. To the Jew it was the symbol of utter destruction. When the Rabbis taught that heathen and Gentile objects were to be utterly destroyed they said that they must be "cast into the salt sea." Josephus (Antiquities of the Jews 14. 15. 10) has a terrible account of a Galilaean revolt in which the Galilaeans took the supporters of Herod and drowned them in the depths of the Sea of Galilee. The very phrase would paint to the Jew a picture of utter destruction. Jesus' words are carefully chosen to show the fate that awaits a man who teaches another to sin.

(iii) It has a warning to silence all evasion. This is a sin-stained world and a tempting world; no one can go out into it without meeting seductions to sin. That is specially so if he goes out from a protected home where no evil influence was ever allowed to play upon him. Jesus says, "That is perfectly true; this world is full of temptations; that is inevitable in a world into which sin has entered; but that does not lessen the responsibility of the man who is the cause of a stumbling-block being placed in the way of a younger person or of a beginner in the faith."

We know that this is a tempting world; it is therefore the Christian's duty to remove stumbling-blocks, never to be the cause of putting them in another's way. This means that it is not only a sin to put a stumbling-block in another's way; it is also a sin even to bring that person into any situation, or circumstance, or environment where he may meet with such a stumbling-block. No Christian can be satisfied to live complacently and lethargically in a civilization where there are conditions of living and housing and life in general where a young person has no chance of escaping the seductions of sin.

(iv) Finally it stresses the supreme importance of the child. "Their angels," said Jesus, "always behold the face of my Father who is in Heaven." In the time of Jesus the Jews had a very highly-developed angelology. Every nation had its angel; every natural force, such as the wind and the thunder and the lightning and the rain, had its angel. They even went the length of saying, very beautifully, that every blade of grass had its angel. So, then, they believed that every child had his guardian angel.

To say that these angels behold the face of God in heaven means that they always have the right of direct access to God. The picture is of a great royal court where only the most favoured courtiers and ministers and officials have direct access to the king. In the sight of God the children are so important that their guardian angels always have the right of direct access to the inner presence of God.

For us the great value of a child must always lie in the possibilities which are locked up within him. Everything depends on how he is taught and trained. The possibilities may never be realized; they may be stifled and stunted; that which might be used for good may be deflected to the purposes of evil; or they may be unleashed in such a way that a new tide of power floods the earth.

Away back in the eleventh century Duke Robert of Burgundy was one of the great warrior and knightly figures. He was about to go off on a campaign. He had a baby son who was his heir; and, before he departed, he made his barons and nobles come and swear fealty to the little infant, in the event of anything happening to himself They came with their waving plumes and their clanking armour and knelt before the child. One great baron smiled and Duke Robert asked him why. He said, "The child is so little." "Yes," said Duke Robert, "he's little--but he'll grow." Indeed he grew, for that baby became William the Conqueror of England.

In every child there are infinite possibilities for good or ill. It is the supreme responsibility of the parent, of the teacher, of the Christian Church, to see that his dynamic possibilities for good are realized. To stifle them, to leave them untapped, to twist them into evil powers, is sin.

Barclay: Mat 18:8-9

There are two senses in which this passage may be taken. It may be taken purely personally. It may be saying that it is worth any sacrifice and any self-renunciation to escape the punishment of God.

We have to be clear what that punishment involves. It is here called everlasting and this word everlasting occurs frequently in Jewish ideas of punishment. The word is aionios (166). The Book of Enoch speaks about eternal judgment, about judgment for ever, about punishment and torture for ever, about the fire which burns for ever. Josephus calls hell an everlasting prison. The Book of Jubilees speaks about an eternal curse. The Book of Baruch says that "there will be no opportunity of returning, nor a limit to the times." There is a Rabbinic tale of Rabbi Jochanan ben Zaccai who wept bitterly at the prospect of death. On being asked why, he answered. "All the more I weep now that they are about to lead me before the King of kings, the Holy One, blessed is He, who lives and abides for ever and for ever and for ever; whose wrath, if he be wrathful, is an eternal wrath; and, if he bind me, his binding is an eternal binding; and if he kills me, his killing is an eternal killing; whom I cannot placate with words, nor bribe with wealth."

All these passages use the word aionios (166); but we must be careful to remember what it means. It literally means belonging to the ages; there is only one person to whom the word aionios (166) can properly be applied, and that is God. There is far more in aionios (166) than simply a description of that which has no end. Punishment which is aionios (166) is punishment which it befits God to give and punishment which only God can give. When we think of punishment, we can only say, "Shall not the judge of all the earth do right?" Our human pictures, and our human time-scheme, fail; this is in the hands of God.

But there is one clue which we do have. This passage speaks of the Gehenna (1067) of fire. Gehenna (1067) was the valley of Hinnom, a valley below the mountain of Jerusalem. It was for ever accursed, because it was the place where, in the days of the kingdom, the renegade Jews had sacrificed their children in the fire to the pagan god Moloch. Josiah had made it a place accursed. In later days it became the refuse dump of Jerusalem; a kind of vast incinerator. Always the refuse was burning there, and a pall of smoke and a glint of smouldering fire surrounded it.

Now, what was this Gehenna (1067), this Valley of Hinnom? It was the place into which everything that was useless was cast and there destroyed. That is to say, God's punishment is for those who are useless, for those who make no contribution to life, for those who hold life back instead of urging life on, for those who drag life down instead of lifting life up, for those who are the handicaps of others and not their inspirations. It is again and again New Testament teaching that uselessness invites disaster. The man who is useless, the man who is an evil influence on others, the man who cannot justify the simple fact of his existence, is in danger of the punishment of God, unless he excises from his life those things which make him the handicap he is.

But it is just possible that this passage is not to be taken so much personally as in connection with the Church. Matthew has already used this saying of Jesus in a different context in Mat 5:30. Here there may be a difference. The whole passage is about children, and perhaps especially about children in the faith. This passage may be saying, "If in your Church there is someone who is an evil influence, if there is someone who is a bad example to those who are young in the faith, if there is someone whose life and conduct is damaging the body of the Church, he must be rooted out and cast away." That may well be the meaning. The Church is the Body of Christ; if that body is to be healthy and health-giving, that which has the seeds of cancerous and poisonous infection in it must be even surgically removed.

One thing is certain, in any person and in any Church, whatever is a seduction to sin must be removed, however painful the removal may be, for if we allow it to flourish a worse punishment will follow. In this passage there may well be stressed both the necessity of self-renunciation for the Christian individual and discipline for the Christian Church.

Barclay: Mat 18:10

See Comments for Matthew 18:5-7

Barclay: Mat 18:12-14

This is surely the simplest of all the parables of Jesus, for it is the simple story of a lost sheep and a seeking shepherd. In Judaea it was tragically easy for sheep to go astray. The pasture land is on the hill country which runs like a backbone down the middle of the land. This ridge-like plateau is narrow, only a few miles across. There are no restraining walls. At its best, the pasture is sparse. And, therefore, the sheep are ever liable to wander; and, if they stray from the grass of the plateau into the gullies and the ravines at each side, they have every chance of finishing up on some ledge from which they cannot get up or down, and of being marooned there until they die.

The Palestinian shepherds were experts at tracking down their lost sheep. They could follow their track for miles; and they would brave the cliffs and the precipice to bring them back.

In the time of Jesus the flocks were often communal flocks; they belonged, not to an individual, but to a village. There were, therefore, usually two or three shepherds with them. That is why the shepherd could leave the ninety-nine. If he had left them with no guardian he would have come back to find still more of them gone; but he could leave them in the care of his fellow-shepherds, while he sought the wanderer. The shepherds always made the most strenuous and the most sacrificial efforts to find a lost sheep. It was the rule that, if a sheep could not be brought back alive, then at least, if it was at all possible, its fleece or its bones must be brought back to prove that it was dead.

We can imagine how the other shepherds would return with their flocks to the village fold at evening time, and how they would tell that one shepherd was still out on the mountain-side seeking a wanderer. We can imagine how the eyes of the people would turn ever and again to the hillside watching for the shepherd who had not come home; and we can imagine the shout of joy when they saw him striding along the pathway with the weary wanderer slung across his shoulder, safe at last; and we can imagine how the whole village would welcome him, and gather round with gladness to hear the story of the sheep who was lost and found. Here we have what was Jesus' favourite picture of God and of God's love. This parable teaches us many things about that love.

(i) The love of God is an individual love. The ninety-and-nine were not enough; one sheep was out on the hillside and the shepherd could not rest until he had brought it home. However large a family a parent has, he cannot spare even one; there is not one who does not matter. God is like that; God cannot be happy until the last wanderer is gathered in.

(ii) The love of God is a patient love. Sheep are proverbially foolish creatures. The sheep has no one but itself to blame for the danger it had got itself into. Men are apt to have so little patience with the foolish ones. When they get into trouble, we are apt to say, "It's their own fault; they brought it on themselves; don't waste any sympathy on fools." God is not like that. The sheep might be foolish but the shepherd would still risk his life to save it. Men may be fools but God loves even the foolish man who has no one to blame but himself for his sin and his sorrow.

(iii) The love of God is a seeking love. The shepherd was not content to wait for the sheep to come back; he went out to search for it. That is what the Jew could not understand about the Christian idea Of God. The Jew would gladly agree that, if the sinner came crawling wretchedly home, God would forgive. But we know that God is far more wonderful than that, for in Jesus Christ, he came to seek for those who wander away. God is not content to wait until men come home; he goes out to search for them no matter what it costs him.

(iv) The love of God is a rejoicing love. Here there is nothing but joy. There are no recriminations; there is no receiving back with a grudge and a sense of superior contempt; it is all joy. So often we accept a man who is penitent with a moral lecture and a clear indication that he must regard himself as contemptible, and the practical statement that we have no further use for him and do not propose to trust him ever again. It is human never to forget a man's past and always to remember his sins against him. God puts our sins behind his back; and when we return to him, it is all joy.

(v) The love of God is a protecting love. It is the love which seeks and saves. There can be a love which ruins; there can be a love which softens; but the love of God is a protecting love which saves a man for the service of his fellow-men, a love which makes the wanderer wise, the weak strong, the sinner pure, the captive of sin the free man of holiness, and the vanquished by temptation its conqueror.

Constable: Mat 13:54--19:3

V. The reactions of the King 13:54--19:2

Matthew recorded increasing polarization in this section. Jesus expanded His ministry, but as He did so opposition became even more intense. The Jewish leaders became increasingly hostile. Consequently Jesus spent more time preparing His disciples. Jesus revealed Himself more clearly to His disciples, but they only understood some of what He told them. They strongly rejected other things He said. The inevitability of a final confrontation between Jesus and His critics became increasingly clear. The general movement in this section is Jesus withdrawing from Israel's leaders (13:54-16:12) and preparing His disciples for His passion (16:13-19:2).

Constable: Mat 16:13--19:3

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

Almost as a fugitive from His enemies, Jesus took His disciples to the far northern extremity of Jewish influence. He proceeded to give them important revelation concerning the future in that safe haven. He revealed to them more about His person, His program, and His principles as Israel's rejected King.

Constable: Mat 18:1-35

4. Instructions about the King's personal representatives ch. 18

Chapter 18 contains the fourth major discourse that Matthew recorded (cf. chs. 5-7; ch. 10; 13:1-53; chs. 24-25), His Discipleship Discourse. This discourse continues Jesus' instruction of His disciples that He began in 17:14. Instead of focusing on Jesus, the Lord's teaching focused on the disciples and their responsibilities as His representatives. The theme of this discourse is humility. The theme of the Sermon on the Mount was righteousness. The theme of the Mission Discourse in chapter 10 was ministry. The theme of the Kingdom Discourse in chapter 13 was the kingdom, and the theme of the Olivet Discourse would be the Second Coming.⁶⁸⁴

Constable: Mat 18:1-4

The introduction of the theme of humility 18:1-4 (cf. Mark 9:33-36; Luke 9:46-47)

18:1-2 The writer introduced and concluded this discourse, as he did the others, with statements suggesting that Jesus delivered this address on one specific occasion (cf. 5:1; 7:28-29). The last two discourses in Matthew were responses to questions from the disciples (v. 1; cf. 24:1-3).

"At that time" probably means "in that stage of Jesus' ministry" (cf. 10:19; 26:45). The preceding revelations about the King and the kingdom led the disciples, probably the Twelve, to express interest in who would be greatest in the kingdom (cf. Mark 9:33-38; Luke 9:46-48). Perhaps Peter's leadership among the disciples and Peter, James, and John's privilege of seeing Jesus transfigured made this one of their growing concerns. Jesus had taught that there would be distinctions in the kingdom (5:19; 10:32-33). If Jesus gave this teaching in Peter's house, the child may have been his (cf. 17:25; Mark 9:33), but this is only a possibility.

In any case what Jesus did in setting a child forward as an example for adults to follow was shocking in His day. People of the ancient Near East regarded children as inferior to adults. They did not receive the consideration that adults enjoyed until they reached adult status. Children were to look to adults as examples to follow. Now Jesus turned the tables and urged His disciples to follow the example of a child. To do so would require humility indeed.

18:3-4 Jesus announced His revolutionary words with a solemn introductory formula (cf. 5:18). He said it was necessary that His disciples change and became as little children. The word "converted" in the NASB is misleading. Jesus was not speaking about getting saved. Childlikeness was necessary for entrance into the messianic kingdom. Children have many characteristics that distinguish them from adults, but because of the disciples' concern with position in the kingdom and the teaching that follows, humility is clearly in view. Young children have little concern about their personal prestige and position in relation to other people.

In one sense the disciples had already humbled themselves as children when they believed on Jesus. This gave them access to the kingdom. However in another sense they had abandoned that attitude when they became concerned about their status in the kingdom. They needed to return to their former childlike attitude. Similarly they had exercised great power through simple faith in Jesus, but as time passed they got away from depending on Him, lost their power, and needed to return to dependent faith. Likewise Peter had made a great confession of faith in Jesus, but shortly after that he regressed and failed to submit to Jesus.

Verse 3 also clarifies that the kingdom was still future when Jesus said these words.⁶⁸⁵ The disciple who humbled himself as a little child would be the greatest in the kingdom. Greatness in the kingdom was what these disciples wanted (v. 1). Jesus had previously commended childlike characteristics to His disciples (5:3; 11:25).

Since Jesus was speaking to disciples who believed on Him (16:16), it appears that He used the polar expressions "not enter the kingdom" and "greatest in the kingdom" to clarify His point. His point was the importance of humility. Jesus had previously said that if the disciple's eye caused him to stumble he should gouge it out (v. 9; cf. 5:29). That was a similar extreme statement made to clarify a point.

Constable: Mat 18:5-14

The seriousness of impeding the progress of a disciple 18:5-14 (cf. Mark 9:37-50; Luke 9:48-50)

The major sub-theme of this discourse is offenses (Gr. skandalon, stumbling blocks). The humble disciple will be careful not to put a stumbling block in the path of another disciple as that one proceeds toward the kingdom.

18:5-6 The child in view in these verses is not a literal child but the disciple who has humbled himself or herself and in so doing has become childlike (vv. 3-4). Jesus was speaking of receiving a humble disciple of His in verse 5.⁶⁸⁶ Whoever does this "in Jesus' name" welcomes the disciple because he or she is one of Jesus' disciples, not because that one is personally superior, influential, or prominent. The person who welcomes one of Jesus' humble disciples simply for Jesus' sake virtually welcomes Jesus Himself (cf. 10:42). In this context, as well as in chapter 10, Jesus was speaking of welcoming in the sense of extending hospitality with its attendant encouragement and support. "To receive" (Gr. dekomai) means to receive into fellowship.⁶⁸⁷

The antithesis in verse 6 involves not welcoming a disciple but rejecting or ignoring him. Withholding supportive encouragement would cause a disciple to stumble in the sense that it would make it harder for him to do his work. Jesus was not speaking of causing the disciple to stumble by leading him or her into apostasy. The contrast makes this clear. To discourage the disciple amounts to rejecting the Master. Consequently drowning at sea would be better for the offender than having to face Jesus' condemnation in hell for rejecting Him (vv. 8-9).

Drowning was a Greek and Roman method of execution but not a Jewish one.⁶⁸⁸ The type of millstone in view was a large one that a donkey would rotate, not the small hand millstone that every Palestinian woman used to prepare her flour. Drowning in this way would be horrible, but it would be better than perishing in the lake of fire (v. 8).

18:7 Jesus pronounced woe on the world because it is the source of opposition to Him and His disciples, the source of all stumbling. The NIV translation may be a little misleading here. "Woe" announces judgment (cf. 11:21; 23:13-32). It is inevitable that the world will reject Jesus' disciples, but God will hold those who do reject them responsible (cf. Isa. 10:5-12; Acts 4:27-28).

18:8-9 Jesus next warned His disciples about the possibility of their doing what the world does, namely making it difficult for another disciple to fulfill his or her mission for Jesus. In the context, one's competitive pride of position might cause another disciple to stumble (v. 1). The illustrations Jesus used recall 5:29-30, where He also urged His disciples to discipline their thoughts and motives.

The point of this section was the seriousness of rejecting or opposing Jesus' disciples in their work of carrying out His will. It is as serious as child abuse.

18:10-11 Jesus warned His disciples not to look down on His followers who were very humbly following Him. The Twelve were in danger of using worldly standards to measure and give value to their fellow disciples, as we are today (cf. 5:3). Judas Iscariot was one disciple who failed to heed this warning.

Many interpreters believe that the last part of verse 10 teaches that God has guardian angels who take special care of small children. However the context of verse 10 is not talking about small children but disciples who need to be as humble as small children. Furthermore the angels in this passage are continually beholding God's face in heaven, not watching the movements of small children on earth. Evidently the angels in view are the supernatural messengers (the normal meaning of "angels") who assist God's people (Heb. 1:14). This seems to me to be more likely than that they are the spirits of believers after death who constantly behold God's face (cf. Acts 12:15).⁶⁸⁹ Another view is that they are the spirits of children who have died.⁶⁹⁰ Are there guardian angels for children? I like to think there are because of God's concern for children (e.g., 19:14-15), but I cannot point to a verse that teaches this explicitly.

Verse 11 does not appear in the earliest ancient copies of Matthew's Gospel. Probably scribes influenced by Luke 19:10 included it here in later versions of the text.

18:12-13 Having taught the importance of humility, Jesus now illustrated it with a parable. Jesus taught the same parable on a different occasion to teach a slightly different lesson (Luke 15:4-7). The shepherd in the story is God (v. 14). The sheep are those who follow Him, namely Jesus' disciples (cf. 10:6; 15:24). God has concern for every one of His sheep and seeks to restore those of them that wander away from Him. He has such great concern for the wayward that when they return to Him He rejoices more than over those who did not wander away. This does not mean that God loves His wayward sheep more than He loves His faithful sheep. It means that when wayward sheep return to Him it gives Him special joy.

Since God has such great concern for His disciples who go astray, His disciples should be very careful not to do anything that would cause one of His sheep to go astray.

"If God takes so much trouble to recover a little one that has strayed, how grievous it must be to cause it to stray."⁶⁹¹

Notice again Jesus' identification of Himself and God in this parable. Jesus' disciples are God's sheep. Therefore Jesus and God are one.

18:14 This verse concludes the argument of the discourse thus far. The heavenly Father does not want one of Jesus' humble disciples to wander away from his calling in life as a disciple because someone has discouraged, rejected, or opposed him. Moreover He does not want His disciples, of all people, to be responsible for this. Perishing in this context does not mean loss of salvation but the ultimate result of failing to achieve God's goal for him or her as a disciple, namely a wasted life.

College: Mat 18:1-35

MATTHEW 18

G. FOURTH DISCOURSE:

LIFE IN THE CHRISTIAN COMMUNITY (18:1-35)

Jesus' fourth discourse (cf. 5-7; 10; 13) builds on the general themes of self-denial and sacrifice pervading 16:21-20:34, by describing " concrete expression of humility and self-denial within the life of the community." Greatness in the kingdom is not determined by one's preeminence or social clout, but by a childlike humility (18:1-4) that sacrificially seeks the welfare of those who lack worldly significance and are weak and vulnerable (18:6-9). The disciples must learn to see the value of these " little ones" and their special relationship to the Father (18:10). Like an ever vigilant shepherd who is concerned for the welfare of every sheep, so the Father " is not willing that any of these little ones should be lost" (18:12-14).

Even an offending brother must be extended every opportunity for reconciliation (18:15-17). Only if he is adamant in his refusal, should he be regarded as an outsider (18:17). The activity of " binding and loosing" is predicated upon the efforts that are put forth on behalf of another, to restore brotherly relations with the offending one (18:18). Such efforts have the endorsement of the Father in heaven (18:19), and the assurance of the Lord's presence (18:20). But even if one is mistreated by others a forgiving spirit must prevail in order to hold out the possibility of reconciliation and the restoration of a relationship (18:21-27). To reinforce the point, Jesus tells a story contrasting a merciful king who pardons an offender (18:26-27, 33), with an unmerciful servant who does not possess a forgiving spirit (18:20-22a). The ultimate expression of humility and sacrificial service is the willingness to " forgive your brother from your heart" (18:35). The character of the new community must be defined and shaped by the character of Jesus, who humbly and sacrificially gives himself up for the welfare of others.

The structure of the chapter naturally divides into five basic sections, corresponding to the paragraphs founds in the UBSGNT:

vv. 1-5 Becoming like a child

vv. 6-9 Avoiding offense

vv. 10-14 Value of the " little ones" (Parable)

vv. 15-20 Reconciling an offending brother

vv. 21-35 Importance of forgiveness (Parable)

1. Becoming Like a Child (18:1-5)

¹ At that time the disciples came to Jesus and asked, " Who is the greatest in the kingdom of heaven?"

² He called a little child and had him stand among them. ³ And he said: " I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. ⁴ Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven.

⁵" And whoever welcomes a little child like this in my name welcomes me.

18:1. Not long after the episode closing the previous chapter ( at that time ), the disciples raise the question concerning Who is the greatest in the kingdom of heaven . Their question assumes a hierarchal pecking order in which status and clout are determined by one's rank. Once again they are " thinking the things of men," and view their life in the kingdom in terms of status and privilege, not self-denial and sacrifice. Their interest in prestige and power demonstrates that they did not fully grasp Jesus' recent prediction of his passion and sacrificial death (16:21; 17:22-23). Sadly, their preoccupation with such mundane concerns becomes evident when the issue of greatness surfaces again later, just prior to Jesus' entry into Jerusalem (20:20-28).

18:2. Jesus responds to the disciples by radically challenging and undermining their worldly values. By means of a little child (paidivon, paidion ) Jesus illustrates a core value fundamental to the kingdom. Jesus' actions were not calculated to call attention to some innate quality within children, such as innocence, humility, or being teachable. Rather, it is the status of children as the " weakest, most vulnerable members of society" that is the focal point of Jesus' illustration. Children had no social clout or independent rights in the ancient world. They were utterly dependent on others for their livelihood and protection. They had no illusion of greatness or power according to worldly standards. Jesus' use of a child was to remind the disciples that in the kingdom greatness is measured by one's own sense of vulnerability and helplessness, and ultimate dependency upon God.

18:3-4. Rather than embrace the world's standards of greatness, Jesus challenges his disciples to change and become like little children . It is incumbent upon all disciples, if we are to experience fully God's reign, to exhibit a childlike indifference to worldly power and prestige. To become " humble" like a child is to understand that in the kingdom one's security and sense of identity (=" greatness" ) are grounded not in human accomplishments or accolades, but in a relationship to God as Father.

18:5. The focus of vv. 2-4 is not about children per se , but about disciples who are viewed by the world as without worth and significance. In v. 5 the emphasis is not upon receiving literal children (cf. 19:13), but upon the reception of those disciples whom the world may view as weak and dispensable. To exhibit a hospitable reception of a disciple is tantamount to welcoming Jesus (cf. 10:40-42; 25:40, 45). Unlike the world which extends honor only to those possessing fame and power, in the kingdom the disciple emulates his/her Lord by welcoming the " least."

2. Avoiding Offense (18:6-9)

⁶ But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea.

⁷" Woe to the world because of the things that cause people to sin! Such things must come, but woe to the man through whom they come! ⁸ If your hand or your foot causes you to sin cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into eternal fire. ⁹ And if your eye causes you to sin, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell.

18:6. From the emphasis on the emulation of a childlike attitude (vv. 2-4), and the reception of those the world may deem as less than worthy (v. 5), Jesus now emphasizes the extreme measures to which one should go so as to avoid being instrumental in the downfall of a " little one." The repeated use of the term skandalivzw (skandalizô=to stumble or fall into sin, vv. 6-9), indicates that Jesus is concerned that among his followers there be a sensitive regard for the vulnerability of others. It is a serious matter to contribute to the downfall of a fellow believer. To illustrate the severity of God's judgment upon one who causes another to fall, Jesus affirms that it would be better for him to have a large millstone (=large, heavy stone usually turned by donkey power) hung around his neck and to be drowned in the depths of the sea , than to be instrumental in causing a " little one" to fall. Drowning at sea is to be preferred to the eschatological judgment that awaits the one who undermines the faith of those who believe in Jesus.

18:7. Jesus recognizes that in a fallen world numerous factors may contribute to the downfall of one of his disciples (cf. 13:37-43). Nevertheless, those who cause others to stumble will be held accountable. Thus, while there is a certain inevitability in the course of things, there is never a lessening of human responsibility (cf. 26:24, as in the case of Judas).

18:8-9. The language of these two verses is virtually the same as that recorded in 5:19-20. Previously, Jesus used this hyperbolic emphasis to underscore the drastic measures to which one should go in order to avoid lustful desires. In this instance, the language calls for drastic action so as to avoid sin of any kind. It is far better to suffer a self-imposed limitation in this life than to suffer the eternal loss of one's very being. Once again the priorities of the kingdom demand decisive action that may not square with worldly ambitions or the maintaining of our rights and privileges. Priority must be given the eternal state, even if it means an earthly existence of deprivation and repression.

3. Value of the " Little Ones" (18:10-14)

¹⁰" See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. ^a

¹²" What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? ¹³ And if he finds it, I tell you the truth, he is happier about that one sheep than about the ninety-nine that did not wander off. ¹⁴ In the same way your Father in heaven is not willing that any of these little ones should be lost.

^a 10 Some manuscripts heaven . ¹¹ The Son of Man came to save what was lost.

18:10-11. These verses reinforce the value and worth of every disciple by highlighting the special relationship and care extended to them by the Father. Not only must Jesus' followers avoid any action that might cause a " little one" to be tripped up (skandalizô), they must not exhibit a disdainful attitude that results in devaluing or belittling a little one. The reason is ( gar ) that each of these little ones have a heavenly representative with direct access to the very presence of God. Elaborate Jewish angelogy proliferated a number of ideas about angelic involvement with God's people. In Scripture angels are linked to God's people as a nation (Dan 10:13; 12:1), and with individual churches (Rev. 1:20). While Jesus does not develop in detail the role that angels may play in the life of the individual believer (cf. Heb 1:14), his words do imply that every disciple benefits from an angelic representative who brings their situation before the Father. The text, however, stops short of calling these angelic representatives " guardian angels." It should be observed that these angels are in heaven, not upon the earth providing human protection. Nonetheless, Jesus' point is that if angels are concerned with the little ones then any maltreatment of them will surely not go unnoticed.

18:12. To illustrate the Father's concern for every disciple Jesus tells a parable in which the value of even one that has gone astray becomes the object of intense concern (vv. 12-14; cf. Luke 15:4-7). The imagery of a good shepherd who pastorally cares for all the sheep recalls the language of Ezekiel 34 where " the Sovereign LORD says: 'I myself will search for my sheep and look after them . . .'" (see Ezek 334:11-16). As noted earlier, the shepherd theme is important in Matthew's portrayal of Jesus (cf. Mat 12:6; 9:36; 14:15; 15:29-39).

18:13-14. The shepherd in Jesus' parable who seeks out even one sheep gone astray is representative of the great value that God places upon the restoration and preservation of even one little one who has wandered away. It is the finding and rescuing of one sheep gone astray that produces a greater joy than remaining with the ninety-nine who stayed in the security of the fold. For that reason the shepherd does not hesitate to focus his concern upon the lost sheep, in order to experience the joy of restoration. Since it is God's will that none of these little ones should be lost , the disciples should exhibit the same regard, and go out of their way to assure the eternal welfare of all that are a part of God's flock. A disciple therefore will not despise that which God so highly values.

4. Reconciling an Offending Brother (18:15-20)

¹⁵" If your brother sins against you, ^a go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. ¹⁶ But if he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.' ^{b 17} If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.

¹⁸" I tell you the truth, whatever you bind on earth will be ^c bound in heaven, and whatever you loose on earth will be ^c loosed in heaven.

¹⁹" Again, I tell you that if two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven. ²⁰ For where two or three come together in my name, there am I with them."

^a 15 Some manuscripts do not have against you ^b 16 Deut. 19:15 ^c 18 Or have been

If the disciple is to go to extreme measures to rescue a fallen brother or sister (vv. 10-14), how should the disciple respond to a personal offense committed by a fellow believer? Essentially, Jesus calls for the same shepherd-like response, which pursues every avenue for possible reconciliation and the mending of relationships. It is not acceptable to cavalierly dismiss an offending brother without a concerted effort to effect reconciliation. It is not only the welfare of the offending brother or sister that is at stake. The solidarity of the Christian community has been seriously undermined and thus every effort must be exerted so as to restore the offending one to fellowship. Jesus' disciples must learn to value relationships and therefore accept the responsibility to hold others accountable for behavior that undermines Christian unity.

18:15. Jesus carefully outlines a judicious procedure for enabling an offending brother to acknowledge his sin and repent. First, since the offense is personal and of a private nature, the offended should confront the offender privately in order to make him aware (e[legcon, elengchon , " to state that someone has done wrong with the implication that there is adequate proof of such wrongdoing" [Louw and Nida, Greek-English Lexicon, 2:436]) of his wrongdoing. If the individual listens (ajkouvsh/, i.e., is persuaded of his guilt and seeks forgiveness) then the severed relationship has been restored ( you have won your brother over ). Thus, the sinner benefits and the disciple is no longer at risk of losing a brother or sister.

18:16. If the one-on-one effort proves fruitless, the disciple is to broaden the participants in the process to two or three witnesses (cf. Deut 19:15). Efforts are then made by a small number of disciples to persuade the offending brother to acknowledge his sin and repent. Care is taken not to escalate the problem beyond what is needed to effect a penitent response.

18:17. With the failure of a small group of disciples to bring about a change in the situation, Jesus advises to take the matter before the church (ekklçsia, cf. 16:18). Now the entire Christian community is brought into the process, not to punish the offender, but to add further weight to the effort of reconciliation. If the brother obstinately refuses to be moved by the persuasion of the Christian community, he is then to be regarded as an outsider, severed from the fellowship of the church. The Jewish proverbial designation of pagan or a tax-collector indicates that this brother has aligned himself with those outside the covenant and thus is to be socially avoided. However, the categorization of the fallen brother does not mean that the church should have no further contact with him. Since the church now relates to him as an outsider, classed among the worst of sinners, further contact must take the form of remedial association. It should be observed that in the expression treat him as you would . . . , the " you" is singular indicating that each member of the church is to abide by the corporate judgment, and thus each member should accept the responsibility for holding the brother accountable for his actions. It is often the failure of the church to speak and act with a united front that results in seriously weakening the discipline process.

18:18. To reinforce the importance of the church responding to conduct unbecoming a disciple, Jesus assures his followers that their disciplinary actions have the endorsement of heaven's authority. Jesus' words are virtually identical to those addressed earlier to Peter (cf. 16:17). However, in this instance the authority to bind . . . and . . . loose extends to all the disciples, and is directly concerned with church discipline. Nevertheless, like 16:17 (see comments), the future perfect participles should be given their full perfect force, hence the translation, " will have been bound in heaven" . . . " will have been loosed in heaven," best conveys the sense of the passage. Therefore, the church's identification of sin and the appropriate discipline needed to effect repentance simply manifest that already decreed in heaven.

18:19-20. The section closes with the promise that when the Christian community is decisively one in its commitment, God will provide his guidance and resources to back such efforts. Contextually, the anything (pravgmato", pragmatos ) to which God will be responsive has to do with the discipline of an erring brother. The text should not be read as a carte blanche assurance that God will provide " anything" that two or three agree upon. Jesus is simply assuring the Christian community that God's presence and his resources are available to a church that exhibits a united prayerful concern for the welfare of one of its members. The reason that the Father will do what is asked if two agree is because Jesus is present when two or three come together in his name . The sense may be that " if you gather in my name, I am there, and my presence will lead to the Father's support of your requests." The theme of God's presence in Jesus is an important one in Matthew's Gospel (cf. 1:23; 28:20).

5. Importance of Forgiveness (18:21-35)

²¹ Then Peter came to Jesus and asked, " Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?"

²² Jesus answered, " I tell you, not seven times, but seventy-seven times. ^a

²³" Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants. ²⁴ As he began the settlement, a man who owed him ten thousand talents ^b was brought to him. ²⁵ Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt.

²⁶" The servant fell on his knees before him. 'Be patient with me,' he begged, 'and I will pay back everything.' ²⁷ The servant's master took pity on him, canceled the debt and let him go.

²⁸" But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. ^c He grabbed him and began to choke him. 'Pay back what you owe me!' he demanded.

²⁹" His fellow servant fell to his knees and begged him, 'Be patient with me, and I will pay you back.'

³⁰" But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt. ³¹ When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened.

³²" Then the master called the servant in. 'You wicked servant,' he said, 'I canceled all that debt of yours because you begged me to. ³³ Shouldn't you have had mercy on your fellow servant just as I had on you?' ³⁴ In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed.

³⁵" This is how my heavenly Father will treat each of you unless you forgive your brother from your heart."

^a 22 Or seventy times seven ^b 24 That is, millions of dollars ^c 28 That is, a few dollars

The discourse closes with a parable stressing the importance of forgiveness. Like the earlier parable (vv. 12-13), which is bracketed by sayings interpreting the parable (vv. 10, 14), so this parable is bracketed by Jesus' exchange with Peter about forgiveness (vv. 21-22), and concludes with Jesus' application of the parable (v. 35). The focus on forgiveness continues the dominant theme of the discourse by stressing the importance of seeking reconciliation and a restored relationship by learning to forgive one another from the heart. The previous effort to restore an offending brother (vv. 15-20) assumes a forgiving spirit that seeks a restored relationship. The subversion of conventional values dominates the discourse and is climaxed by Jesus' startling teaching on forgiveness found in the parable.

18:21-22. Peter, perhaps sensing Jesus' radical emphasis upon reconciliation and his call for forbearance, asks Jesus concerning the limits of forgiveness. Peter's tentative suggestion of seven offenses before forgiveness is exhausted does surpass conventional thinking. However, to even pose the question concerning the limitations of forgiveness demonstrates that Peter still thinks in worldly categories (cf. 16:23). Instead of a legalistic mindset that calculates how many offenses can be forgiven before retaliation is justified, Jesus insists that there are no limits to forgiveness ( seventy-seven times [or " seventy times seven" as in NIV fn.] means always). Rather than keeping track of the number of times we grant forgiveness, Jesus calls his followers to a basic mindset that is ever open to forgiveness and reconciliation. The point is graphically illustrated by the parable to follow.

As indicated by the introductory line, the kingdom of heaven is like . . . (v. 23), Jesus' parable is intended to delineate certain values characteristic of life under the reign of God (cf. 13:24, 31, 33, 44, 45, 47; 20:1; 22:2; 25:1). Those who embrace God as King must exhibit the same forgiving spirit toward others that God in his mercy has manifested toward us. The parable exhibits a threefold structure based on three distinct scenes: the king's accounting, vv. 23-27; the servant's accounting, vv. 28-31; the king's response, vv. 32-34. The chapter concludes with Jesus' drawing out the principle concern of the parable (v. 35).

18:23-25. The first scene opens with a king who decides to settle accounts (suna'rai, synarai ; cf. 24:45-51; 25:14-30) with his servants , probably meaning high ranking officials within the royal court. One particular " servant" is brought in who owed the king ten thousand talents . The figure is deliberately astronomical, juxtaposing the highest numeral (10,000), with the highest unit of currency (talent). Perhaps the figure of a " billion dollars" would be comparable to the debt owed the king. The fantastic sum is intended to emphasize the human impossibility of ever repaying such a debt. However, the punishment for nonpayment was the confiscation of all his property, and the selling of his wife and children into slavery. Such actions were punitive, and could never begin to compensate for the debt owed. The exaggerated sum owed and the actions of the king are not intended to be read as a realistic account, with every detail corresponding to historical reality. The language is hyperbolic in order to illustrate the enormity of our debt to God.

18:26-27. The servant pleads his case, knowing that his fortune rests solely with the graciousness of the king. In desperation he begs for patience and promises (unrealistically!) to pay back all that he owes. Hearing his servant's anguished petition the king took pity upon him (splagcnisqeiv", splangchnistheis , cf. 9:36; 14:14; 15:32; 20:34) and unexpectedly cancels the man's debt (daivneian, daineian , lit., " cancel the loan," BAGD , p. 171). The king's unconditional gracious response ignores the request for more time and mercifully forgives the entire loan. Such an expression of compassion goes far beyond anything the servant could ever dare to ask or even imagine. Of course, the king's actions are illustrative of the enormity of God's incalculable graciousness toward the human condition.

18:28-31. In the second scene the story takes an unexpected turn. Instead of immediately sharing his good fortune with others, he seeks out a fellow servant who owes him a relatively small debt of a hundred denarii . Even though a hundred denarii would be equivalent to one hundred days' wages, it was a paltry sum in comparison to what the man had just been released from (i.e., ten thousand talents). Estimates are that it took anywhere from six to ten thousand denarii to equal the value of one talent. It follows that the second servant owed the first only a small fraction of what the king had forgiven (from six hundred thousand to one million times greater). But instead of being gracious to his fellow servant, the first servant responds with brutality, demanding full payment for the debt owed. Even when his fellow debtor responds with a plea for mercy, patterned after his own petition before the king, still the first servant refuses to listen and has the man thrown into prison until he could pay the debt . Such a cold and heartless response to a fellow servant's plea is as unexpected and surprising as the king's gracious response to the unforgiving servant's pitiful condition. However, the outrageous injustice and ingratitude exhibited by the first servant does not go unnoticed. Other servants of the king had witnessed the injustice and are greatly distressed by the servant's actions. They recognize the inequity of the situation and promptly inform their master concerning the servant's behavior.

18:32-34. In the final scene the servant is once again summoned before the king. This time the king addresses him as a wicked servant , and calls him to account for the treatment of his fellow servant. It is clear that this time the king will have no mercy on the unforgiving servant. His failure to emulate the king's response to his own pleas for mercy has resulted in the withdrawal of the cancellation of his debt. He must now face his imprisonment and the " torturers" who will vent the king's wrath. Since the enormity of the debt can never hope to be repaid, the punishment is unending, thus typifying the eschatological destruction of the wicked.

18:35. The discourse concludes with Jesus drawing out the central point illustrated by the parable, if not the entire discourse. A forgiving spirit is fundamental to life in the kingdom. If you refuse to forgive your brother from your heart , you cannot expect God's forgiveness. We are called to emulate the Father's forgiving spirit by being ever accessible to reconciliation and forgiveness. As noted by Patte, " this is not a law that stands above the disciple and that they simply must obey . It is perceiving things from the perspective of the kingdom and, as a consequence, having internalized God's will" (emphasis added).

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 18:1-14

LXXIII.
FALSE AMBITION VERSUS CHILDLIKENESS.
(Capernaum, Autumn, A. D. 29.)
^aMATT. XVIII. 1-14; ^bMARK IX. 33-50; ^cLUKE IX. 46-50.

   ^c46 And there arose a reasoning among them, which of them was the greatest.  ^b33 And he came to Capernaum:  ^c47 But when Jesus saw the reasoning of their heart, band when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way?  34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was now on his way back to Galilee from Cæsarea Philippi, where, some ten days before, he had promised the keys of the kingdom to Peter, and where he had honored Peter and the sons of Zebedee by a mysterious withdrawal into the mount. These facts, therefore, no doubt started the dispute as to which should hold the highest office in the kingdom. The fires of envy thus set burning were not easily quenched. We find them bursting forth again from time to time down to the very verge of Christ's exit from the world -- Mat 20:20-24, Luk 22:24.]  35 And he sat down, and called the twelve, and he said unto them, If any man would be first, he shall be last of all, and servant of all. [The spirit which proudly seeks to be first in place thereby consents to make itself last in character, for it reverses the graces of the soul, turning love into envy, humility into pride, generosity into selfishness, etc.]  ^a1 In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? [Not comprehending our Lord's answer and wishing to have him definitely point out the honored person, they now come asking this question. Had Jesus wished to teach the primacy of Peter, no better opportunity [430] could have been found.]  2 And he called to him a little child  ^b36 And he took a child, cand set him by his side, band set him in the midst of them: and taking him in his arms, he said unto them, ^aVerily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven.  4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [Jesus told them plainly that they must turn from their sin of personal ambition or they could not be his disciples -- part of his kingdom -- and he pointed them to a little child as the model in this particular, because the humble spirit in which the child looks up to its parents stood out in sharp contrast with their self-seeking, self-exalting ambition.]  5 And  ^b37 Whosoever shall receive one of such little children {cthis little child} in my name, receiveth me: and whosoever shall receive {breceiveth} me, receiveth not me, but creceiveth him that sent me: for he that is least among you all, the same is great. [Greatness does not consist in place. Disciples who receive those of a childlike spirit and disposition that they may thereby honor the name of Christ are honored of Christ as the greatest. The words "in my name" probably suggested to John the incident which follows.]  49 And John answered and said, Master, ^bTeacher, we saw one casting out demons in thy name; and we forbade him, cbecause he followeth {bfollowed} cnot with us. [Was not one of our immediate company. This man's actions had excited the jealousy of John. Jealousy as to official prerogative is very common. His zeal for Jesus reminds us of the friends of Moses (Num 11:27-29). But Jesus shows that one who knows enough of him to use his power is not apt to dishonor him.]  50 But Jesus said unto him, ^bForbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me.  40 For he that is not against us is for us. cfor he that is not against [431] you is for you. [The converse of this statement is found at Mat 12:30. The two statements taken together declare the impossibility of neutrality. If a man is in no sense against Christ, then he is for him; and if he is not for Christ, he is against him.]  ^b41 For whosoever shall give you a cup of water to drink, because ye are Christ's, verily I say unto you, he shall in no wise lose his reward. [Jesus here returns to the discussion of greatness, and reasserts the doctrine that the smallest act of righteousness, if performed for the sake of the King, shall be honored in the kingdom. For comment, see Isa 66:24, and refers to those worms which feed upon the carcasses of men. The fire and worm can hardly be taken literally, for the two figures are incompatible -- worms do not frequent fires. The two figures depict hell as a state of decay which is never completed and of burning which does not consume. Some regard the worm as a symbol of the gnawings of remorse, and the fire as a symbol of actual punishment.]  49 For every one shall be salted with fire. [At this point many ancient authorities add, "and every sacrifice shall be salted with salt."]  50 Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another. [We have here one of the most difficult passages in the Bible. If the word "fire" were found in an isolated text it might be taken as a symbol either of purification or of punishment. But the context here determines its meaning, for it has just been taken twice as a symbol of punishment. Salt is a symbol of that which preserves from decay. Now, Jesus has just been talking about the future state, with its two conditions or states [433] of bliss and punishment. In both of these states the souls of men are salted or preserved. Every one of the wicked is preserved by a negative or false salt -- a worm which feeds but does not die, and a fire which consumes but refuses to go out. Though this state is a condition of life, it is such a negative and false condition that it is elsewhere termed a second death. It is therefore rightly called a "salted" or preserved condition, yet it contradicts the symbolic idea of saltness. As we understand it, the difficulty of the passage lies in this contradictory sense in which the term "salt" is used -- a contradiction in which the term "eternal life" also shares, for eternal life is the constant contrast to life in hell, though that life also is spoken of as eternal. The true Christian -- the man who offers his body as "a living sacrifice, holy, acceptable to God" -- is preserved by the true salt or element of preservation, which is a divinely begotten life of righteousness within him. This is the good state of preservation which a man is counseled to obtain, and not to lose, since it will not be restored to him. The passage summarizes and contrasts the two states of future preservation, one being the salt of eternal life which preserves a man to enjoy the love of God in heaven, and the other being the salt of fire which preserves him in hell to endure the just punishment of God. The "every one" in Mar 9:49 refers to the sufferers mentioned in Mar 9:48.]  ^a10 See that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven. [Jesus here resumes his warning against that pride which exalts itself and despises the humble; disclosing the fact that the ministration of angels is not only general but special, certain angels being entrusted with the care of certain individuals, and all of them supplementing their own wisdom and power by direct access to the presence of God.]  12 How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which is goeth astray?  13 And if so be that he find it, verily I say unto you, [434] he rejoiceth over it more than over the ninety and nine which have not gone astray.  14 Even so it is not the will of your Father who is in heaven, that one of these little ones should perish. [Those who have led highly moral lives have a tendency to despise those who have been defiled by gross sin. This truth is abundantly illustrated by the conduct of the Pharisees, but that such little ones should not be despised Jesus speaks this warning parable. Though the sheep in the fold and the one that is lost have, as individuals, the same intrinsic value, yet this even balance of value is somewhat modified by the sentiments and emotions incident to loss and recovery. Moreover, the anxiety and trouble caused by the sheep's wandering do not depreciate but rather enhance the value of that sheep, because the heart of the Shepherd is so replete with goodness that the misbehavior of the sheep prompts him to feel pity and compassion, rather than to cherish resentment and revenge. Sin does not add to a man's intrinsic value in God's sight -- nay, it detracts from it; but it excites in the heart of God pity, compassion, and other tender emotions which make it extremely dangerous for those who hinder his reformation and imperil his soul by despising him.]

[FFG 430-435]

Lapide: Mat 18:1-19

1-35

CHAPTER 18

At that time came, &c. There seems to be a discrepancy here with Mar 9:31, where it is said that the disciples disputed about this matter in the way, and that afterwards, when they were in the house, Christ prevented them, and asked them what they were doing in the way? S. Chrysostom answers that the Apostles had often disputed about this same matter, and at length Christ anticipated them with this question. When, therefore, they saw that their thoughts were known to Christ, they opened the matter to Him of their own accord, and asked him to resolve their question for them. Various things gave rise to these disputations, but the immediate cause was Christ having paid the didrachma for Peter only. Hence they envied him, as preferred to them, and then each began to be anxious that he might be promoted to the first rank. Hear S. Jerome, "Because they saw that the same piece of money had paid the tribute both for the Lord and Peter, from the equality of the payment, they thought Peter was preferred above the rest of the Apostles. Therefore they asked, who is the greatest in the kingdom of heaven? Jesus knowing their thoughts, and understanding the cause of their error, desired to heal their desire of glory by teaching them to contend in humility." Again, they saw that Peter, James and John had been taken apart by Christ on Tabor, and they grieved that they too had not been taken. Lastly, they had heard that Christ was shortly to die, and rise again, and enter into His glorious kingdom, and they prematurely were occupying themselves about these things, and seeking how they might become chiefs.

The greatest, i.e., in the kingdom of Messiah, which the Apostles expected Christ would establish on the earth indeed, though a heavenly and Divine kingdom, that is, in the Church. For the Church Militant on earth is tending towards the Church Triumphant in Heaven, as to the kingdom promised it by Christ. Maldonatus understands the passage as follows: He who is less, i.e., more humble in the Church is greater in the Church, and therefore greater in the kingdom of Heaven. He proves this: 1, from the occasion of this question, because from Christ's having paid the didrachma for Peter, the Apostles conjectured he was to be the future head of the church; 2, because Christ regarded the question as a mark of ambition: and it is ambition to seek the first place in the Church, but not in Heaven. Charity persuades us to seek the first places in Heaven. This explanation is probable; but we may understand the passage more simply, by taking the kingdom of Heaven to mean literally Heaven. The Apostles are charged by Christ with ambition, because they looked upon the kingdom of Heaven like an earthly kingdom, which is often compassed because of pride, and even seized by force of arms.

And Jesus called a little child, &c. Mark adds that He took him in His arms. It is thought, says Jansen, that this little boy was S. Martial, who afterwards became a disciple of S. Peter, and was sent by him to preach the Gospel in Gaul, and converted the inhabitants of Limousin, of Toulouse, and Bourdeaux. But others say that S. Martial was one of the seventy-two disciples. He could not, therefore, have been a little child at this time.

Converted, i.e., from this emulation and ambition of yours, which is at least a venial sin, and therefore an impediment to entrance into the kingdom of Heaven.

As little children : for, speaking generally, they do not envy others, nor covet precedence, but are simple, humble, innocent, and candid. I say generally, for S. Augustine ( Confess. l 1, c. 7) testifies that he had seen an infant at its mother's breasts growing pale with envy, because he saw his twin brother sucking at the same breasts. But there is no little child who is ambitious of a kingdom, or of the first place in a kingdom, as the Apostles were.

Christ bids us become like little children. Briefly, and to the point, does S. Hilary sum up their characteristics which ought to be imitated by believers. "They," he says, "follow their father; they love their mother: they wish no evil to their neighbour; they regard not the care of riches; they are not wont to be insolent, nor to hate, nor to tell lies. They believe what they are told; they regard as true what they hear. Let us return, therefore, to the simplicity of little children, for when we have that, we bear about with us a likeness of the Lord's humility."

The way, therefore, to Heaven is humility; and the entrance and the door of Heaven is humility, because, save through it, there is no access to Heaven. S. Antony saw in spirit the whole world full of gins, and souls who desired to fly to Heaven caught in them, and being thus ensnared by the demons, thrust into hell. He cried out with groans, "0 Lord, who shall escape all these snares?" And he heard the answer, "Humility shall escape them all." Christ, that He may cure the ambition of His disciples by a zeal for humility, makes use of three reasons to persuade them. The first is in this verse, in which he declares that none who are devoid of it shall enter Heaven. The second is in the following verse; that humility exalts, and that if you wish to be great in the kingdom of Heaven you must be small and humble on earth. The third is in the fifth verse; that humility is conformity to Christ, Who humbled Himself below the Apostles and all men, Who humbled Himself even unto death. Therefore, whoso receiveth him that is humble receiveth Christ.

Whoso shall humble himself, &c., i.e., shall be as humble through virtue as this little child is by nature: or who shall be lowly in mind as he is little in body. Christ then bids us become like little ones, not in want of wisdom but in simplicity and innocence, and directly in humility. Thus the Apostles (1Co 14:20). "Brethren be not children in understanding: howbeit in malice be ye children, but in understanding be ye men." Origen gives the reason, "A little child has no overweening ideas of himself, and does not boast of rank or riches. We see that infants until their third or fourth year, even if they belong to the nobility, put themselves on an equality with boys of lowly birth, and are as ready to love poor children as rich ones."

Moraliter : learn here the paradox of Christian wisdom. If you wish to be great in heaven, desire to be unknown on earth, and to be little among men, to be despised and made of no account. If you wish to be raised to the chief thrones in the empyrean, place thyself even below the feet of Judas, as S. Francis Borgia did. For it has been fixed and sanctioned by the eternal law of God, that "whoso exalteth himself shall be abased, and he that humbleth himself shall be exalted." There once was seen a lofty and glorious throne among the Seraphim, and a voice was heard which said, "This seat is kept for the lowly Francis." So Bonaventura in his life.

Humility is grateful and honourable with God, with angels and with men. Even if you would act upon mere policy, you must embrace humility, because it is in favour with all men. Hence courtiers, be they as ambitious as they may, yet marvellously humble themselves both in word and deed; but because they labour under the secret arrogance of the mind, it is difficult for them not to betray their hauteur from breaking out by some indication in their countenance. S. Jerome, or rather S. Paulinus ( Epist. ad Celant. 14), says, "You can have nothing more excellent, or more loveable than humility. She is the chief preserver, and as it were the guardian of all virtues. And there is nothing which can make us so pleasing to God and men, as that when we are deservedly great by reason of our life, we should be the lowest by reason of humility." As the Scripture says, "The greater thou art, humble thyself in all things, and thou shalt find favour before God." Moreover S. Jerome says ( Epis. 45, ad Anton.), "Our Lord as a teacher of humility to His disciples, when they were disputing about dignity, took a little child and said, whosoever of you shall not be converted to be like an infant, cannot enter into the kingdom of heaven. But that He might appear not only to teach, but also to do, He fulfilled this by His example, when, whilst washing His disciples' feet, He kissed His betrayer; when He conversed with the Samaritan woman; when He talked with Mary sitting at His feet about the kingdom of heaven; when, rising from the dead, He appeared first to the women. But Satan fell from the state of an archangel for no other cause than pride, which is the vice contrary to humility." Humility, therefore, makes man to become an angel, even as pride made an angel become a devil. The first gift which is given to a man from beholding the Divine light is self-knowledge, says S. Denys ( Epist. 7, ad Titum ), and this is humility. For humility is a virtue by which a man thinketh vilely of himself through self-knowledge, and reckons himself inferior to all; either because he esteems himself viler, weaker, or more wretched than all, or because he piously thinks others are endowed with greater grace and other gifts of God than he is. That is a golden saying of blessed Nilus: "Blessed is he whose life is lofty, his spirit lowly." Hear, too, the words of Cæsarius ( Hom. 30): "As from an earthly fountain, or a terrestrial river, no one can drink unless he be willing to stoop, so also no one can draw living water from Christ, the Fountain of Life, and from the river of the Holy Ghost, unless he shall humble himself, according to that which is written—'God resisteth the proud.'" Lastly, S. Jerome gives a mirror of humility in S. Paula, of whom he writes thus in her epitaph: "She shines, amongst a multitude of gems, as the most precious of all, and, as a ray of the sun, obscures the little sparkles of the stars. Thus she surpassed the virtues of all by the power of her humility. She was the least of all, that she might become greater than all; and the more she cast herself down, the more she was lifted up by Christ. She was obscure, and yet she could not lie hid. By flying from glory, she merited renown, which follows virtue like its shadow, and—deserting those who hunger after it—seeks those who despise it."

Whoso receiveth, &c. That is in hospitality, to his table, by favour, or by assisting in any other way. By receive is here meant any kind of benefit or charity, or benevolence. Observe, Luke has this little child. From this it appears that Christ speaks: 1. Of a child who is truly a little one: 2. Of a mystical child, viz., of a person who is lowly and humble. He rises from one to the other, playing upon the expression little one (parvulus). It is as though Christ said, So pleasing is humility to Me, that I delight in children, because they bear humility about with them, in appearance, in their stature, their age, their innocence: and I would have all My disciples become little children, and imitate little children, and so deserve to be received by all men. For men will think that in them they receive Me, because they receive them for My sake. For of Me Isaiah prophesied "Unto us a child ( pavulus ) is born, to us a son is given." Like unto this is the voice of Christ in the following chapter, verse 14. S. Jerome observes that a little one is here spoken of, "because he who is offended is a little one; for those who are older do not take offence." Mark and Luke add, He that receiver Me, receiveth Him that sent Me. Luke gives the reason, He that is least among you all, i.e., who is the most humble of you all, he is the greatest, that is to say, with Me and My Father which is in Heaven. "He is lowly," says S. Augustine, "who chooses rather to be an abject in the house of the Lord than to dwell in the tabernacles of sinners." (Vulg.) This saying of Christ, S. Elizabeth, the daughter of the King of Hungary, stamped upon her very inmost heart. She fed and served daily nine hundred poor people, sick, full of scabs and ulcers. The lepers she washed with her own hands, wiped and kissed their ulcers. In such offices she delighted, and was wont to say, "How good and kind the Lord is to me, in that He suffers me to wash and wipe these people."

Whoso shall offend, &c. Syriac, shall be for a stumbling block to. That means, as Theophylact says, shall injure, as S. Chrysostom says, shall despise. It is opposed to the word, shall receive, in verse 5. So Maldonatus. But it is better to take, as Jansen does, the word offence in its proper meaning. For this is plain from what follows. So there is an antithesis between it and receive. As thus, he who shall receive a little child in My name, i.e., shall cherish and advance him in My faith and love and worship, receives Me. But whoso shall offend one of these little ones, that is, shall by wicked word or example turn him from My love and worship, it would be better for him that he were &owned in the sea.

It were better for him, i.e., as Luke has it (xvii. 2), It were better for him that a millstone were hanged about his neck, and be cast into the sea, than that he should offend one of these little ones. It were better to be sunk in the sea than to scandalize little ones upon earth, because drowning is the death of the body, but causing a scandal is the death of the soul, both your own and the the souls of those whom you cause to stumble, and lead into sin. S. Matthew leaves out the second part of the antithesis, which Luke expresses in the words, than that he should offend one of these little ones. S. Jerome gives a different turn. "It is better for him," he says, "to receive a short punishment for a fault, than to be reserved for eternal torments: for the Lord will not punish twice for the same offence."

You will ask how this verse is connected with what precedes, and how this offence applies to the Apostles? S. Jerome replies, "Although this sentence may be taken as generally applicable against all who cause any one to stumble, nevertheless according to the sequence of the words, it can even be understood as spoken against the Apostles, who by asking which was the greatest in the kingdom of Heaven, seemed to contend among themselves about pre-eminence. And if they remained in this fault, they might destroy those whom they were inviting to the faith, by giving them cause of offence, when they saw the Apostles fighting among themselves about dignity. And when He says, it were better for him that a very heavy millstone were hung about his neck, He is speaking according to the custom of the country: for this was a method of punishing very great criminals amongst the ancient Jews, that a heavy stone should be tied to them, and that they should be sunk in a deep place."

Millstone (Vulg. mola asinaria ; Gr. μύλος ο̉νικὸς ) This is a millstone which in Palestine, say SS. Hilary and Ambrose, is turned by asses. Whence the Syriac translates, the millstone of an ass. It means a large and heavy millstone, which could not be turned by a man, but which would require a horse or an ass to turn it. Or it may mean the nether millstone upon which the upper millstone revolves. This nether millstone is called in Greek όνος, an ass, because it sustains the weight and burden of the upper millstone. Thus, too, the Hebrews call the upper stone רככ recheb, a horseman, because it rides, as it were, upon the nether stone.

Let the clergy and religious, who contend for pre-eminence among themselves, take note of this passage. For such contention causes seculars to stumble, and is a great disgrace and cause of reproach to religion. And it were better for them that they should be sunk with a millstone in the depths of the sea than that they should give cause of scandal to Christian people.

Woe to the world, &c . ; that is, great and dreadful evils, both present and future, impend over men of the world, on account of God's wrath because of scandals, active as well as Passive. For they who cause others to stumble by their ambition, or by the example of their evil life, are guilty of the punishment of hell. And they who are scandalized, and follow the evil examples of others, are condemned as their followers and associates, and both alike perish. The world is full of scandals, because it is full of wicked men, libertines, spend-thrifts, and avaricious people. In order that they may satisfy their lusts, they cause all to stumble. Wherefore the larger part of mankind is damned because of scandals. Wherefore it follows, it must needs be, &c. Moreover, scandals, or offences—of which Christ is here speaking—are persecutions, derision, injuries of the righteous; also evil examples, false doctrines, things done or said unseasonably; for there are many things which are good and lawful in themselves, but by reason of inopportuneness of time, or place, when they are done before the uninstructed, become an occasion of scandal.

It must needs be, &c. Not absolutely, nor per se, but by supposition. For the various dispositions and corruptions of so many men being foreseen and presupposed; together with their levity, ambition, cupidity, forasmuch as they are free to be wicked, it is not possible but that sometimes by some, yea frequently by many, there should be (at least indeterminately, and in the gross) scandals, i.e., crimes, and other things which cause the little ones to stumble. So S. Paul says (1 Cor. xi. 38): There must be heresies. Thus it is necessary in genere, and in the gross, that a just man should commit venial sin sometimes; although the particular acts of each individual are free, not absolutely determined. Therefore, any individual may avoid venial sins, considered one by one, but not all venial sins altogether. For 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.

But woe to that man, &c. Because he determinately, and of free will, in this or that wicked or indiscreet action gives an offence to the little ones, and so sins mortally. SS. Jerome and Bede apply these words to Judas, who gave the greatest scandal to the whole world, when he betrayed Christ. But the words are of general application, and threaten the woe of eternal damnation to all who are a cause of offence. Christ here teaches three things concerning scandals: 1. How grave they are in themselves and in their consequences. 2. How numerous they are, and that they must needs come; speaking generally. 3. How carefully they are to be avoided. Wherefore He subjoins,

But if thy hand, &c. (verses 8 and 9), as I have expounded on chapter v. 30.

Take heed, &c., viz., those who are lowly, whom the world despises as poor and miserable. For although they may be weak, yet have they guardian angels who are strong, who may accuse you to God the Father, whom they always behold, and by His command may severely avenge and punish all offences and wrongs done to those who have been committed to their charge.

For I say unto you, &c. From this passage, and from Gen 48:16, and Act 12:15, and from the general tradition of the Fathers, doctors teach that all Christians, yea indeed all men, have an angel who is appointed by God to be their guardian from birth unto death. Hear S. Jerome "Great is the dignity of souls, that each has from his birth an angel appointed to watch over him." And again, "The angels offer daily, through Christ, the prayers of those who are to bc saved. It is therefore a perilous thing to despise one whose desires are carried to the eternal and invisible God by the ministry of angels." All the rest of the Ancients, and even the Protestant doctors, teach the same thing. Suarez cites them ( lib. 6 de Angelis, c. 17, n. 8). He shews in opposition to Calvin and the Centuriators that it is an error to deny that a guardian angel is given by God to all men, not only to believers and the righteous, as Origen seems to have supposed, but even to unbelievers and the reprobate. Wherefore Antichrist will have his guardian angel, as S. Thomas teaches (1 part. quæst. 113 , art. 4, ad. 3). Suarez teaches the same, and that guardian angels are ordinarily of the ninth, or lowest order of the angelic hierarchy, who are designated by the common appellation of angels. But to some special individuals of surpassing excellence or dignity, as Apostles, Prophets, Patriarchs, Bishops, Kings, guardians have been assigned of the eighth order, who are called archangels. Hence Gabriel was the guardian of the Blessed Virgin, and he is thought by many to belong to the order of the Seraphim. In saying that all men have a guardian angel, I except Christ, for He needed not an angel, whose Divinity was a sufficient guardian of His humanity. Nevertheless Christ had many angels, always at hand to minister to His wants. On this subject we must read Origen with caution, who pretends that guardian angels sometimes sin through negligence in their guardianship, and therefore are deprived for a time of the vision of God. But this is an error, for all the angels are blessed, and therefore immutable and impeccable.

The offices of the guardian angels are as follows:—1. To avert dangers both of the body and the soul. 2. To illuminate and instruct those committed to their charge, and to urge them to good works. 3. To restrain the demon, that he may not suggest wicked thoughts, or furnish occasions of sin. 4. To offer to God the prayers of him whom he guards. 5. To pray for him. 6. To correct him if he sin. 7. To stand by him at the hour of death, to comfort and assist him in his last struggle. 8. After death to convey the soul to Heaven, or if it need purgatory, to accompany it thither, and when there to console it from time to time, until purgatory being over, he carries it to Heaven.

You will ask why the expression their angels connotes not only the little ones who believe in Christ, which is the direct antecedent, but all other men? S. Chrysostom replies that angels denote not any angels, but those of surpassing dignity, as though the care of the little ones were committed to the highest angels. S. Thomas interprets the highest angels to mean not the chief of the highest order the Seraphim, but the chief of the ninth order of angels, so that the highest angels in that order are the guardians of men; those in the middle ranks, of animals; and the lowest, the guardians of trees and plants. To this we may add the opinion of Maldonatus, who thinks that the guardians of little ones are higher in rank than those of other men. And by little ones he understands not children, but the humble and the righteous, for whom God has greater care than for other men, as the whole of Scripture testifies. He proves that the angels of the little ones are greater and more honourable for this reason, that they always behold the face of God. Not that the other angels do not see It, but because by this expression the Hebrews signify one who is near to God, and His friend. It is a metaphor taken from courts, where the most honourable are those who are nearest to the king, and therefore most frequently see His face. Thus the Queen of Sheba says of the servants of Solomon, "Blessed are these thy servants, who stand before thee, and hear thy wisdom."

2. Their angels, denotes that the angels of little ones have special care of them, more than the angels of those who are grown up. Of little ones, I say, both those who are so in age and faith, as well as in their lot and condition. For these, since they are weak in judgment and prudence, have the greater need of the care and guardianship of angels. It is a saying of the common people, that infants and idiots are the chief objects of angels' care, for truly, unless angels had special care of infants, they would continually fall into the fire or water, and would be injured by pigs and beasts, and run over by horses and carriages.

3. Their angels, means that they are the peculiar friends of the little ones. For the angels marvellously love little children and the humble, because they, as it were, belong to them, and are most like them. For the angels are very humble, and by their humility they overcame Lucifer, saying, with S. Michael, their captain, mi ca el, i.e., who is as God? ( See Philo Berlemont, in the Paradise for Children ).

Moraliter : Learn from hence, first, how great is the dignity of souls, that they have angels for their guardians. In the next place how great is the condescension of God, that he assigns to us such guides. For these are they of whom it is said in Psalm civ., "Who maketh His angels spirits, His ministers a flaming fire." In the last place, how great is the humility and love of the angels, who do not disdain these offices, but delight in them, because they see their Lord and God made man, as S. Bernard says. Wherefore the same S. Bernard says, on the words of the Psalm, He shall give His angels charge over thee, to keep thee in all thy ways, "What reverence ought these words to instil into thee, what devotion, what confidence. Reverence for the angel's presence, devotion for his kindness, confidence for his guardianship. Walk warily, even as one to whom angels are present, in all thy ways. Whithersoever thou turnest aside, in whatever corner thou art, reverence thy angel. Do not dare to do in his presence what thou wouldst not dare to do if I saw thee."

Again, since the angels make it their business to purify, illuminate and perfect us, it is right that we should obey them by striving with all our might to attain to great sanctity and perfection, that we should emulate the life and habits of the angels, as those who are to be by and bye their companions in Heaven, for as the Apostle says, "Ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." And, "Ye are come unto the city of the living God, to an innumerable company of angels." Wherefore let us put away far from us all filthiness of the flesh and spirit, and especially all pride and contention. Nothing so provokes the angels to indignation as quarrels and scandals, as Christ here teaches, for they are the very angels of peace and edification.

In fine, let us often converse with our angels in spirit, as St. Bernard says, "Have the angels, my brethren, for your friends, and often go to them in earnest thought and devout adoration, for they are always present to guard and comfort you."

Always behold, &c., that is, the shining essence of God. The angels always see clearly without a veil, as it were face to face. The angels, says S. Augustine ( lib. 9. de Civit. c. 22.), enjoy the immutable and ineffable beauty of God, with the holy love of Whom they burn. they despise all lower things, and themselves among them, that they may enjoy wholly, because they are good, that Good, by which they are good. The face of God then is the beauty and the brightness of the Divinity, clearly manifesting Itself to the angels, and making them blessed; for otherwise, strictly speaking, God has not a face, even as he has not a body.

Which is in Heaven : S. Gregory (2 Moral. c. 2.), and S. Bernard ( Serm. 5, de dedicat. Eccles.) observe that the angels, even when they go forth from Heaven, always behold the face of God. For they are blessed wheresoever they are; therefore, wheresoever they are, they are said to be in Heaven. For where there is the vision and glory of God, there is Paradise and Heaven. Hence S. Gregory says, "They both stand before God, and are sent; because through this, that they have been circumscribed, they go forth; and through this, that they are also present within, they never go away. And therefore they always see the face of the Father, and yet come to us, because they go forth abroad to us in spiritual presence, and yet they keep themselves there by interior contemplation." And a little before, "What can they be ignorant of in things that can be known, who know Him who knoweth all things?" They are not therefore called away from the guardianship of the humble through desire of returning to God, because they never depart from God, but wheresoever they are, they have Him present. They do all things, and guard the little ones in God, and for the sake of God.

The Son. . . that which was lost. Gr. τὸ α̉πολωλός, even the whole human race, which was lost through Adain's sin. This is Christ's second reason why the little ones and the lowly must not be despised nor offended. As though Christ said—I, Who am the Son of God, make so great account of the little ones that for their sake I have stooped to the lowest depths of humility, and have come down from Heaven that I might assume their flesh. Wherefore their salvation has brought singular joy both to Me and to My Father, as will appear from the parable of the sheep, which I am about to subjoin. Take good heed therefore lest by your offences ye destroy those little ones whom I have redeemed at the expense of so much toil and blood. For if ye do, ye will make not only the angels, but My Father and Myself your enemies. For I love the little ones even as My own children and My most intimate friends. They are My especial property, and if ye take them away from Me by causing them to offend, I will require it at your hand.

How think ye, &c. . . . doth He not leave the ninety-nine upon the mountains? (Vulg.): Where they feed after their manner.

This parable may be expounded and applied in these ways:—1. Generally, of angels and men. 2. Particularly, of men only. 3. Specially, of the little ones alone. Many generally, by the ninety-nine sheep feeding upon the mountains understand the holy angels, who have the fruition of God in Heaven, who have never sinned. By the hundredth sheep which went astray, they understand the whole human race which sinned in Adam, and which, that He might redeem, and bring it back into the way of salvation, Christ as it were left the angels, and came down from Heaven, and was made man. So S. Hilary, Theophylact, Anselm, in this passage; S. Gregory ( Hom. 34 in Evang.); Cyril ( Catech. 15); S. Ambrose (in ( in Apolog. David, c. 5); Irenæus ( l. 3, c. 21); Origen ( Hom. 2 in Genes.) and many others. Gather from hence how vast is the multitude of the angels, which as greatly exceeds the number of all the men who have been, or are, or ever will be, as ninety-nine exceeds one.

You may say, These sheep are the sheep of the Son of man. But Christ, as man, fed not the angels, but men only. Yet Christ was not as yet man, when he came down to this world to seek the hundredth sheep, i.e., man. It is replied, The angels are the sheep of the Son of Man: 1, materially, because they are the sheep of the Son of God, who is also Son of Man. Whilst in the post-parable, not the Son of Man is spoken of, but God the Father, when it is said, It is not the will of your Father . . . that one of these little ones should perish.

1. Formaliter, also: For Christ quâ man, is also the Saviour of the angels, though not their Redeemer, as He is of men. For, for the angels He merited all grace and glory, i.e., election, predestination, vocation, all helps, stirring up, assisting, sufficing and efficacious: and lastly all merit and increase of grace and glory. Wherefore Christ is the meritorious cause of the grace and glory of the angels. And the angels, on their part had a lively faith in Christ Incarnate, and by that were justified. So Richardus, Albertus, Catherinus, Galatinus, and others, whom Suarez cites (3. p. q. 19. disp. 42. sect. 1.), although Paludanus, Durandus, Bonaventura, and Alensis think the contrary, that Christ merited grace and glory for men alone, not for the angels.

2. Particularly : By sheep, men only may be understood. For as a shepherd searches after a single stray sheep, and is glad when he finds it, so Christ sought the whole human race, and rejoiced when He brought it back.

3. This parable is of special application to the little ones, i.e., the poor, the despised, the ignorant, the simple, and the humble, who are small in wisdom, or wealth, or honour, or prudence. To them Christ applies the 14th verse; and all that preceded had reference to the little ones. Wherefore He contrasts the one little sheep which went astray with the ninety-nine who went not astray, i.e., with those who are great in wisdom, riches, or authority, or who esteem themselves great. For these are supposed to go astray and sin less. For little sheep, as lambs, forasmuch as they are simple and inexperienced are more ready to go astray than older sheep, who are accustomed to look to and follow their companions and their shepherd. The meaning is as follows: As a shepherd who has ninety- nine sheep, if the hundredth little one being, say, a lamb, wanders from the flock, the shepherd leaves the ninety-nine, and seeks the missing lamb. Thus Christ leaves those who through His grace are already great in faith and virtue, or who esteem themselves so, the number of whom is very great, to take care of themselves and each other. But if any one who is little in faith and prudence wander from the way of salvation, He seeks for him by Himself, by His angels, by His doctors and preachers, that He may bring him back into the way. For He has a singular and peculiar love and care for these little ones, forasmuch as they are forsaken by others, and left to themselves. This, it is plain, is the true sense of the parable from what has been now said, and because Christ, in repeating it in Luke xv. 4, so explains it; except that by the ninety-nine sheep He understands the just, and by the one hundredth erring one he means the sinner. But here by the ninety-nine He means the great, and by the hundredth, the little ones.

He rejoiceth more, &c. Habitually, the shepherd rejoices more over ninety-nine sheep (because of their number) than he does over one. Whence, if he were asked whether he would rather lose ninety-nine than the one which had gone astray, he would answer, By no means I would rather lose one than ninety-nine. Nevertheless, actually—and in this particular instance—he does rejoice more over the one which had gone astray, and is brought back into the way of salvation. This is so, because this return raises a new and immense gladness, and because it drives away the sorrow which had arisen at the loss. For the joy which suddenly succeeds to sorrow is the greatest of all. Roman history relates how a mother, who was grieving for the loss of her son, who was said to be slain at Cannæ, when she unexpectedly beheld him alive, expired for joy. Thus if any city or province be converted from heresy or idolatry, we rejoice more on account of it, than over all other cities or provinces that are already converted. This is, as it were, a third reason, whereby Christ by a parable shews that the little ones must not be despised.

Even so it is not the will, &c., that is, God does not wish, nor is it pleasing to Him that one of the little ones should perish.

But if thy brother sin, Syriac, shall err, in allusion to the wandering sheep, of which He had been speaking. Christ passes appropriately from little ones to sinners, because they are little, that is despised and abject. For what is more worthless than sin and sinners? As therefore He taught that the little ones who are offended must not be despised, so now He likewise teaches that sinners who offend and injure others must not be despised, nor must vengeance be inflicted upon them for the injuries they have done, but that they must be corrected in love, that they may be restored to God's grace, and to salvation. Christ therefore gives this as the remedy by which scandals may be taken away, even by the correction of him who caused the scandal.

Sin against thee. Certain Protestants expound the words against thee, to mean, thou alone knowing; if any one sin secretly and privately, secretly correct him; for the public sinner must be publicly corrected, as an example to others. But the words against thee, are no where taken as meaning, thou alone being conscious. And Luke explains it as against thee. For he says, (Luk 17:3), If thy brother sin against thee, rebuke him, but if he repent, forgive him; that, namely in which he has sinned against thee. This is the way in which S. Peter understood the expression, for he, having reference to these words of Christ, asks the question, how oft shall my brother sin against me? Christ alludes to Lev 19:17. "Thou shalt not hate thy brother in thine heart, but openly rebuke him." Meaning do not cherish secret hatred against thy neighbour who has injured thee, but tell him plainly and openly that thou hast been wronged by him, that he may amend and make satisfaction to thyself and God by repentance. Whence Tertullian ( l. 4, contra Marc. c. 35), understands this passage of Leviticus concerning brotherly correction, as if it had been commanded to the Jews.

You may say then, our neighbour is to be corrected only for sins against ourselves, not for those against God. I answer by denying the consequence, because Christ by synecdoche, speaking of injuries done to us, means to include all other sins. For there is the same, yea, a greater application to other sins. For if our neighbour is to be corrected for injuries done to us, much more for the offences by which he had offended God. We ought to love God better than ourselves: therefore we ought to ward off from Him their injuries, more than from ourselves. Christ however makes mention only of sin against ourselves, that He may put a bridle upon revenge, and substitute charity instead of it, and from charity brotherly correction. It is as though He said, if thy neighbour have offended or injured thee, do not make it publicly known or avenge it, but first reprove him lovingly and secretly. We must understand, if there be hope of amendment by such means, otherwise, omitting the private correction, we must proceed to correction in the presence of witnesses. But if there be no hope from this, we must tell it to the Church, i.e., to the pastor or the prelate. But if not even from this there be hope of amendment, this correction must be altogether omitted, and left to God. The reason is an à priori one. As charity obliges me to succour my neighbour when he is in any grave corporal necessity, so much more does it oblige me to succour him in any spiritual necessity, such as a state of sin and condemnation. Rightly argues Suarez, (2. 2. q. 33.). In addition to the hope of profit, in order that this precept may bind, it is necessary that my neighbour should stand in need of my correction. If for instance I am reasonably afraid that unless I correct him he will fall in the like sins. This is proved, because this is an affirmative precept of mercy. It is therefore only binding according to the rules of similar precepts; therefore, only in a case of necessity.

It may be asked whether this correction be a matter of precept, or of counsel only? Again, whether it binds all the faithful, or priests and superiors only? 1. SS. Augustine, Chrysostom, Hilary, Basil, Theophylact, Bonaventura, and others, think that the correction of which Christ here speaks, has regard only to such as sin against us. As much as to say, Do not inflict vengeance upon him who has injured thee, but lovingly correct him; and so this correction would be of precept rather than of counsel. Salmeron attempts to prove this view by many reasons, but what he says must be read with the greatest caution. For he might seem in his eleventh tractate to do away with this correction sanctioned by Christ altogether, and to find fault with it as useless, and often pernicious. But he does not express his own opinion, but that of others whom he cites, as he says expressly in the beginning of his eleventh chapter. Again he does not set aside the declaration of Christ, but the opinion of those scholastics and interpreters, who extend Christ's declaration to every kind of case whatsoever, who maintain that this mode of correction should be observed with respect to all sins, though Christ only enjoins it expressly with reference to the correction of those who sin against us. And Suarez himself shews that frequently this method cannot be observed, except to the detriment of the commonwealth, as clearly appears in a case of heresy, which creeps secretly like a cancer.

2. Johannes Archias ( in cap. Nativ. de Judiciis ), think that this correction is of precept to priests and prelates only; and of counsel to the laity. But this is too lax.

3. Others think that this correction is of precept to the neighbours only, since it would be incongruous that a man who is guilty of the same, or a similar fault, should reprove another for that fault. Abulensis seems to favour this opinion. But I say that the correction which is here enjoined by Christ is not merely of counsel, but of precept, and is binding upon all the faithful. For although Christ says in express words only that those who have sinned against us are to be corrected, yet by parity of reasoning He intended it to be extended to all sinners. So the interpreters and scholastics, with S. Thomas, passim (2. 2. quæst. 33). This is plain from the expression, thy brother. For brother denotes any Christian believer, and an equal rather than a superior. For although unbelievers are at times to be corrected, yet Christ is here speaking only of the faithful as belonging to Himself and subject to His Church. For infidels cannot be punished and excommunicated by the Church, inasmuch as they do not belong to it.

The reason is à priori, because this precept of correction is, both as regards its substance, as well as its method and order, not so much a positive command; and, according to the jus divinum, as of the jus naturæ, belonging naturally to charity and grace. For charity requires that we should bring back our neighbour when he sins into the way of salvation by correcting him; and that we should have regard to his shame as well as his good name. For as S. Jerome says, "If he lose shame and modesty, he will remain in sin." For it is not public and judicial correction which is here treated of, which deals with the just punishment of offences committed against the commonwealth, but that private correction which tends to the salvation of our neighbour when he sins. This reason is urged by S. Augustine ( Serm. 16 , de Verb. Apost.). "Rebuke thy neighbour," he says, "between thee and him alone, for the sake of the correction, and sparing his shame. For perchance he may, through shame, begin to defend his sin; and thus him, whom thou wishest to become better, thou makest worse." And again, "Forget thine own injury, not thy brother's fall, nor suffer him to perish through thy silence. If thou alone knowest his fault, and reprovest it before others, thou art not a corrector, but a betrayer."

Wherefore, in order that this correction, which of itself is an odious thing, may be fruitful and efficacious, two principal things are needed; namely, charity and prudence, or discretion. Charity; that he who sins may feel that the correction proceeds not from hatred, or pride, but from love and compassion. Prudence, that it may be done modestly and gently, and with such circumstances of time and place and manner, as that he who has sinned may receive it gratefully, and may amend, according to the Apostle's words, "Instruct in the spirit of meekness, &c." ( Gal 6:1.) As S. Leo says ( Epist. 84.), "Let there be benevolence rather than severity uppermost in the corrector; let there be more of exhortation than of fussiness; more of love than of power."

Moreover so great is the need of mutual correction of faults that a certain holy father was wont to say that there was nothing so great a cause of ruin as the lack of brotherly correction, and the violation of the precept to avoid impurity. S. Augustine ( l. 1 . de Civit. Dei. c. 9.) testifies that because of the omission of this brotherly correction, the good as well as the bad in this world are afflicted with very grievous calamities. The Gloss says, he who sees his brother commit a sin, and keep silence, is equally in fault with him who does not forgive him who repents. The very elements teach us the benefit of this correction. For so fire chastises, and by burning purifies the air. The air by the blasts of winds chastises and purifies the water. In like manner so does the water the earth. There can be no Christian charity in any one unless he afford the medicine of correction to an erring brother.

In the last place, ordinarily, brotherly correction is only of obligation when the sin is mortal. Although indeed Cajetan, Valentia and D. Soto, think we are under an obligation to correct when the sin is venial. But this does not seem to be generally true, nor is it usual in practice, unless grave loss or scandal follow from the venial sin. For otherwise the burden of correcting every single trifling fault and, being corrected for them, would be equally intolerable both to the corrector and the corrected: Indeed it would be morally impossible. ( See Suarez 2. 2. tract. de charitate, disp. 8. sect. 2).

If he shall hear thee, &c. Thou hast saved him who was ready to perish, and hast gained for God and heaven, him who was in danger of hell; yea thou hast gained him for thyself, because both thou and he had suffered loss from discord, as S. Chrysostom says. "By the salvation of another, salvation is gained for ourselves also," says S. Jerome.

But if he will not hear thee, &c. Christ orders that if the person corrected reject a secret admonition, he must be corrected in the presence of one or two others, and this for two reasons. The first is that he who is not ashamed in the presence of one may be ashamed in the presence of a greater number, and that several witnesses may the more easily and effectually convince him of sin, and persuade him to amend.

But if he will not hear them, &c. This is the third stage to be observed in the order of correction, that those who are unwilling to listen to him who admonishes them, nor yet to the witnesses, may be brought before the Church, that is to a pastor and superior, or a prelate, as to a spiritual father and a judge, that he may paternally, but with greater authority, correct the sin, and so bring about amendment. But that if the sinner will not be reformed, he may as a judge cut him off from the company of the faithful. Five acts, says Suarez, are to be noted in this order of correction, as given by S. Matthew. The 1st is private admonition: Tell him his fault between thee and him alone. 2. Correction, before one or two witnesses. 3. Denunciation: Tell it to the Church. 4. The rebuke of the prelate, if he will not hear the Church. 5. Coercion by means of excommunication: let him be to thee as a heathen.

For various reasons this order may be omitted, or inverted. And there are times when it is right that he who has sinned should be immediately brought to a superior, as Salmeron shews upon this passage. The first of such cases is when the sin is public, so that it is impossible by means of secret admonition to preserve the good name of the offender. 2. When the sin is against a third person, or the commonwealth, such as heresy, which eats like a cancer, and which ought therefore to be at once repressed with the utmost rigour by the pastor and bishop. 3. If it be evident that private monition, or before witnesses will be of no avail. For as Adrian says, "To strive in vain, and to labour for no other end than to gain hatred, is a mark of the utmost folly." 4. If he who is corrected waives his right, and is content that his transgression be straightway laid before the superior. As it is in the Society of Jesus, those who enter it are expressly asked about this matter, whether they be willing that it shall be so. Among the Jesuits therefore, and other similar religious orders, a different method of correction is prescribed, namely that the case shall be immediately taken before the Superior, for this rule is set before the religious at their entrance. They waive this particular right of caring for their reputation. No wrong therefore is done them.

The first reason is because it is expedient for the general good, lest the sin should infect others, and that the superior should take immediate steps to guard against it. 2. Because Religion is the school of humility and mortification, and of contempt of honour and reputation. 3. Because Religious are brethren. And he who corrects seems to set himself up as the superior of him who is corrected. Hence, our rule commands that no one shall reprove another. S. Augustine ( Epist. 109), in his rules for monks, ordains that if a monk shall see another casting a wanton glance, he shall admonish him privately—if he repeat the glance, he shall tell it to the superior. S. Basil has a similar rule ( Reg. 46). Rashly, therefore, have some persons carped at this rule of religious orders. For these statutes have been approved by the Apostolic See. The statutes of the Dominicans have a similar provision. So S. Thomas, Richard, Angelus, Salmeron, Suarez, and others. Vide Suarez ( tom. 4, de relig. cap. 7), where he adds that in the Society of Jesus and other religious orders, this rule of Christ is observed wherever there is any certain hope that secret correction will produce amendment. Moreover, in episcopal and abbatial visitations a different order is observed. For then it is ordered, on pain of censure, that sins shall be denounced. But bishops and abbots proceed not according to the method of fraternal correction, but of judicial enquiry. And of this Christ says nothing in this place.

Lastly, let the three following canons be noted, for if they be observed, nothing will be done amiss as regards brotherly correction. 1. Let the general good—that is, of the state, or the community—overweigh everything else; and, therefore, individual advantage. 2. Let the good of the soul, and the salvation of our neighbour, take precedence of the care of his reputation. 3. Always consider your neighbour's reputation, as far as is consistent with the general good, and the salvation of his soul.

Tell it to the Church : that is, to the pastor who presides over your own Church. You ask, What is here meant by the Church? SS. Jerome and Anselm in this passage, and S. Gregory ( lib. 4, Epist. 38) understand the company of the faithful; as if Christ here intended that an offender should be reproved before them, and put to shame, and so corrected. Zwinglius and the Protestants follow this with avidity, that they may find a sanction for their democratic and popular form of Church government. Whence Castalini profanely translates tell the Church, tell the republic. Others render, tell the community. But S. Chrysostom, Theophylact, Euthymius, and others ( passim ) understand by Church the pastors and prelates of the Church, who represent the Church (either individually or in Synod) as magistrates represent a republic, and a king a kingdom. This is proved—1. Because Christ here orders the Church to be heard, i.e., obeyed by him who is accused; otherwise he is to be accounted as a heathen. But this obedience is only rendered to the prelates of the Church, as is plain; yea, this reason persuaded Calvin to agree with our opinion. 2. Because Christ—explaining what is meant by the Church— subjoins, whatsoever ye shall bind ; as if to say, Ye, 0 ye Apostles, as princes of the Church, and those who shall succeed you as bishops and pastors. 3. Because the universal custom of the Church has been that such a one should be brought to Pastors, Bishops, the Pope, or a General Council; not before the people. 4. Because to do otherwise would be contrary to the law of nature and a grievous wrong to our neighbour. It would be to defame him, if his crime were a secret one. Those Calvinists therefore who denounce the crimes of their adulterous members and other sinners publicly in the Church, as though Christ here commanded it, offend grievously, and sin against charity. The true meaning is, if a brother, when reproved, will not hearken to him who corrects him in private, or even before two or three witnesses, let him be brought to the Prelate, who as Rector represents the Church, that he who despises private persons, may at least reverence the Prelate, and give heed to his correction. But if he will not, that then the Prelate, who not only has the office of private correction, but has the care of the whole Church, may provide that the wickedness of him who is reproved may not affect the whole body; but that he may separate him as a diseased sheep from the rest of the flock, and may excommunicate and expel him. Hence it is plain against the same Protestants that the Church is visible, forasmuch as it ought to be approached by him who corrects, and seen and obeyed by him who is corrected.

You may say, If, then, the prelates themselves, and especially if the Pope sin, he ought in like manner to be brought before a general council, and therefore the Pope is subject to it, and consequently the government of the church is aristocratic—not monarchical. So Abulensis ( quæst. 108), Panormitanus, Gerson, Almain, and others, who, in accordance with this opinion, deposed Pope Eugenius IV., in the Council of Basle. But this rash act of theirs was shortly afterwards annulled and repudiated by the Council of Florence. I reply, therefore, by denying the consequence, as far as the Pope is concerned. For if Bishops sin they must be brought before the Pope, that they may be corrected by him. For the rule of which we have been speaking does not apply to the Pope, but to all others who have superiors. But the Pope has no superior upon earth—not even the Church, or a general council. For he is the head of the whole Church, as the perpetual usage and consent of the Church holds with the Lateran Council under Leo X. ( Sess. 11). This is why it was once declared by acclamation in a council of one hundred and eighty Bishops at Sinuessa to Pope S. Marcellinus, when he repented after a fall. "Thou judgest thyself by thine own mouth: it is not our judgment, for the chief See is judged by none." S. Damasus is the authority for this, and Platina in his Life. The Pope is greater in the Church than a king in his kingdom. For a king receives his power from the state, but the Pope receives his power not from the Church, but directly from Christ. Wherefore, under no circumstances can he be deposed by the Church, but can only be declared to have fallen from his Pontificate, if, for the sake of example, he should chance (which God forbid) to fall into public heresy, and should therefore, ipso facto, cease to be Pope, yea, to be a Christian believer.

But if he will not hear, &c. For he who despises the Prelate of the Church giving him admonition, despises the Church of which he is a ruler, and shows thereby that he will not be a son and citizen of the Church. Wherefore he must be accounted not a faithful Christian, but a heathen and a publican, that is to say, a public sinner.

Again, let him be as a heathen, implies that you must not eat with him, nor greet him (1 Cor 5:11, and 2 John1: 10), that he may be confounded by the disgrace, and acknowledge his fault, and return to the Church. For excommunication is pronounced against a sinner, not to cause him to perish, but in order that he may amend.

Verily I say unto you, &c. Christ here explains what His Church is, and its power and authority; viz., that by the Church, Apostles and Prelates are meant, to whom He has given the power of binding and loosing both from sins and from excommunication, so that whomsoever they shall absolve from their sins on earth, God will absolve in Heaven: and whomsoever they, by excommunication shall eject from the company of the faithful, God will blot out his name from the Book of Life, and from the number of the blessed.

Whatsoever ye shall bind : Origen, Theophylact and Anastasius of Nice ( q. 74) think that these words likewise pertain to the precept about correction, and therefore apply to all Christians. They explain as follows:—To whatsoever penitents you, 0 ye faithful, remit any offence which they have committed against you, God will remit it to them in heaven: but to those to whom ye do not remit, neither will God remit it to them. But this is an explanation which cannot be upheld. This is plain from the following consideration, that Christ speaks of the Church in opposition to private sinners, and those who correct them. Therefore by the Church He means her Prelates, and not the faithful generally. Again, because He assigns judgment and a tribunal to the Church, (and this belongs only to Prelates) to which obedience ought to be rendered, on pain of being considered a heathen, and afterwards refers to that judgment of the Church this general power of binding and loosing, both internal, in foro conscientiæ, and external, in foro externo, by excommunication, the opinion of Origen cannot be correct. For the sinner is brought to the Pastor of the Church, that he may be moved to repentance and confession, and so be absolved from his sin, and be justified and reformed, but if not that he may be excommunicated. So SS. Chrysostom, Hilary, Augustine, and others, passim. Wherefore theologians rightly gather and prove from this passage, the power of excommunication, as well as the sacrament of penance after the method of judgment and absolution. The Emperor Theodosius understood this, when being expelled from the Church by S. Ambrose because of his slaughter of the Thessalonians, he made his moan, "Even to slaves and beggars there is access to the temple of God, but I am shut out. For I know the Lord hath said, 'Whatsoever ye shall bind on earth shall be bound in heaven.'" Wherefore as a suppliant, he asked for absolution from S. Ambrose. This he obtained, and fulfilled the penance which he enjoined upon him. The Council of Basle take note from S. Thomas that there are three kinds of binding and loosing recognised by Catholics. The first is of authority, which belongs to God alone. The second of excellency, which is peculiar to Christ. The third, which has been granted by Christ to priests alone. Moreover this power of binding and loosing is a very ample one, and embraces various particulars, as I have shown in chapter Mat 16:19.

Observe here the beautiful order of Christ's discourse. In the beginning of the chapter, when the Apostles were disputing about precedence, He puts the humility of the little ones, as it were a bridle upon them: and warns them lest by their ambition they offend the simple folk, and those who are as yet feeble in the faith of Christ. Then in Mat 18:15, He gives a remedy against scandal, brotherly correction; and He says all these things to the Apostles, as representing all the faithful. Then because He gives as the final stage of correction, that the Church must be told, that is to say, the Prelate of the Church, He intimates what His authority is, by saying, whatsoever ye shall bind on earth, &c. For this power of binding and loosing appertains to Prelates, not to the rest of the faithful.

Again I say unto you, &c. The connection of these words with what precedes is difficult to be traced. Therefore it has been taken in various ways. 1. Some are of opinion that the words refer to the two witnesses, of whom Christ speaks in Mat 18:16. Then the Gloss expounds, if two of you shall agree upon earth either in receiving one who is repentant, or in rejecting one who is proud, or about any other matter, about which they shall ask, it shall be done for them by My Father in Heaven.

2. Jansen draws out the connection thus—If two shall ask anything of God, He will grant it: how much more therefore will He ratify the judgment of the Church in binding and loosing? And Maldonatus thus—"In order that ye may not err in the judgment of binding and loosing, let prayer precede it. For if ye judge in My Name, whatsoever ye shall ask the Father in My Name, ye shall obtain." 3. Francis Lucas thus—To you, 0 ye Apostles, not only do I give the power of binding and loosing, but another great gift as well. It is that if two of you agree to ask anything of God, ye shall obtain it. 4. Clearly and correctly, SS. Jerome, Hilary, Chrysostom, refer the words to the advantage of unity, of which He makes mention, verse 15, Mat 18:15: for the sake of which He instituted the precept of fraternal correction. It is as though Christ said, I have ordained that if any one sin against thee, thou shalt not pursue him with hatred, but shalt kindly correct him, with this end in view, that if two of you, especially if ye have been previously at enmity, or disagreement, should agree together, and unitedly ask anything of God, they may obtain it. Hear S. Jerome, "Christ's entire preceding discourse had invited to concord; and now He makes a promise of a reward, that we may with eagerness hasten unto peace. For He says that He will be in the midst of two, or three. Thus the Apostles persevering in prayer with one accord, obtained the Holy Ghost at Pentecost." (Act 1:14.)

If two : S. Chrysostom and Euthymius restrict this promise to the Apostles. Anastasius to the corrector and the corrected. Origen, to a husband and wife, that if they agree to abstain from the use of matrimony, that they may give themselves to prayer, they shall obtain whatever they ask. But I say that the wo

Commentary -- Other

Evidence: Mat 18:9

QUESTIONS & OBJECTIONS

" My God would never create hell."

Those who say that are right: their " god" would never create hell, because he couldn’t. He doesn’t exist. He is a figment of their imagination, a god they have created to suit themselves. It’s called " idolatry," and it’s the oldest sin in the Book. Idolaters will not inherit the kingdom of God. The one true God, however, could and did create hell for those who reject His mercy. They will reap His just wrath. (For the reasonableness of hell, see Psa 55:15 footnote.)

Hell: For verses warning of its reality, see Mat 23:33 .

Evidence: Mat 18:11

We would not see nor realize it (what a distressing and horrible fall in which we lie), if it were not for the Law, and we would have to remain forever lost, if we were not again helped out of it through Christ. Therefore the Law and the gospel are given to the end that we may learn to know both how guilty we are and to what we should again return." Martin Luther

Introduction / Outline

Robertson: Matthew (Book Introduction)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Book Introduction)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Outline)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Book Introduction)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 18 (Chapter Introduction)

Overview

Mat 18:1, Christ warns his disciples to be humble and harmless, Mat 18:7, to avoid offences, Mat 18:10. and not to despise the little ones; Mat 18:15, teaches how we are to deal with our brethren when they offend us, Mat 18:21. and how oft to forgive them; Mat 18:23, which he sets forth by a parable of the king that took account of his servants, Mat 18:32. and punished him who shewed no mercy to his fellow.

Poole: Matthew 18 (Chapter Introduction)

CHAPTER 18

MHCC: Matthew (Book Introduction)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 18 (Chapter Introduction)

(Mat 18:1-6) The importance of humility.

(Mat 18:7-14) Caution against offences.

(Mat 18:15-20) The removal of offences.

(Mat 18:21-35) Conduct towards brethren, The parable of the unmerciful servant.

Matthew Henry: Matthew (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 18 (Chapter Introduction)

The gospels are, in short, a record of what Jesus began both to do and to teach. In the foregoing chapter, we had an account of his doings, in this, of his teachings; probably, not all at the same time, in a continued discourse, but at several times, upon divers occasions, here put together, as near akin. We have here, I. Instructions concerning humility (Mat 18:1-6). II. Concerning offences in general (Mat 18:7), particularly offences given, 1. By us to ourselves (Mat 18:8, Mat 18:9). 2. By us to others, (Mat 18:10-14). 3. By others to us; which are of two sorts, (1.) Scandalous sins, which are to be reproved (Mat 18:15-20). (2.) Personal wrongs, which are to be forgiven (Mat 18:21-35). See how practical Christ's preaching was; he could have revealed mysteries, but he pressed plain duties, especially those that are most displeasing to flesh and blood.

Barclay: Matthew (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 18 (Chapter Introduction)

Personal Relationships (Mat_18:1-35)

Matthew 18 is a most important chapter for Christian Ethics, because it deals with those qualities which should characterize the personal relationships of the Christian. We shall be dealing in detail with these relationships as we study the chapter section by section; but before we do so, it will be well to look at the chapter as a whole. It singles out seven qualities which should mark the personal relationships of the Christian.

(i) First and foremost, there is the quality of humility (Mat_18:1-4). Only the person who has the humility of the child is a citizen of the Kingdom of Heaven. Personal ambition, personal prestige, personal publicity, personal profit are motives which can find no place in the life of the Christian. The Christian is the man who forgets self in his devotion to Jesus Christ and in his service of his fellow-men.

(ii) Second, there is the quality of responsibility (Mat_18:5-7). The greatest of all sins is to teach another to sin, especially if that other should be a weaker, a younger, and a less-experienced brother. God's sternest judgment is reserved for those who put a stumbing-block in the way of others. The Christian is constantly aware that he is responsible for the effect of his life, his deeds, his words, his example on other people.

(iii) There follows the quality of self-renunciation (Mat_18:8-10). The Christian is like an athlete for whom no training is too hard, if by it he may win the prize; he is like the student who will sacrifice pleasure and leisure to reach the crown. The Christian is ready surgically to excise from life everything which would keep him from rendering a perfect obedience to God.

(iv) There is individual care (Mat_18:11-14). The Christian realizes that God cares for him individually, and that he must reflect that individual care in his care for others. He never thinks in terms of crowds; he thinks in terms of persons. For God no man is unimportant and no one is lost in the crowd; for the Christian every man is important and is a child of God, who, if lost, must be found. The individual care of the Christian is in fact the motive and the dynamic of evangelism.

(v) There is the quality of discipline (Mat_18:15-20). Christian kindness and Christian forgiveness do not mean that a man who is in error is to be allowed to do as he likes. Such a man must be guided and corrected and, if need be, disciplined back into the right way. But that discipline is always to be given in humble love and not in self-righteous condemnation. It is always to be given with the desire for reconciliation and never with the desire for vengeance.

(vi) There is the quality of fellowship (Mat_18:19-20). It might even be put that Christians are people who pray together. They are people who in fellowship seek the will of God, who in fellowship listen and worship together. Individualism is the reverse of Christianity.

(vii) There is the spirit of forgiveness (Mat_18:23-35); and the Christian's forgiveness of his fellow-men is founded on the fact that he himself is a forgiven man. He forgives others even as God, for Christ's sake, has forgiven him.

The Mind Of A Child (Mat_18:1-4)

Christ And The Child (Mat_18:5-7; Mat_18:10)

The Terrible Responsibility (Mat_18:5-7; Mat_18:10 Continued)

The Surgical Excision (Mat_18:8-9)

The Shepherd And The Lost Sheep (Mat_18:12-14)

Seeking The Stubborn (Mat_18:15-18)

The Power Of The Presence (Mat_18:19-20)

How To Forgive (Mat_18:21-35)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels.

Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the "source critics" and their work constitutes "source criticism." Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.

In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the Gospel of the Nazarenes, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oral source.

As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem.¹ Some favored the view that Mark was one of the primal sources because over 90% of the material in Mark also appears in Matthew and or Luke. Some posited another primary source "Q," an abbreviation of the German word for source, quelle. It supposedly contained the material in Matthew and Luke that does not appear in Mark.

Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies.² Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics' view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospels.³

The next wave of critical opinion, redaction criticism, hit the Christian world shortly after World War II.⁴ Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church's oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. Obviously there is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist's distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus' historical context. Their interpretations of the early Christian community vary greatly as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis.

Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily.⁵

Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark's Gospel. Mark's accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel.

Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (80-155 A.D.) may have referred to the existence of such a source. Eusebius, the fourth century church historian, wrote that Papias had written, "Matthew composed the logia [sayings? Gospel?] in the hebraidi [Hebrew? Aramaic?] dialekto [dialect? language? style?]."⁶ This is an important statement for several reasons, but here note that Papias referred to Matthew's logia. This may be a reference to Matthew's Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias' statement support for the idea that primal documents such as Matthew's logia were available as sources, and they conclude that Q was the most important one.

Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers may have used.

Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two.⁷ However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke.

Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church's first 17 centuries.

While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested student to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor's basic concern is not the nature and history of the stories in the text but their primary significance in their contexts.

". . . it is this writer's opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events which occurred."⁸

A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the text as a piece of literature by examining how the writer wrote it.

Writer

External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin "KATA MATTHAION" ("according to Matthew"). Several early church fathers referred to Matthew as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.⁹ Papias' use of the term logia to describe Matthew's work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.

Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others.¹⁰ Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew. Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the early church fathers.

Language

Papias' statement, cited above, refers to a writing by Matthew in the hebraidi dialekto (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew's Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (130-202 A.D.), Origen (185-254 A.D.), Eusebius (4th century), and Jerome (6th century).¹¹ However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers' statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the LXX (Septuagint) to save himself some work, but if he did so why did he not use it consistently? Matthew's Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that has come down to us.

There are several possible solutions to the problem of the language of Matthew's Gospel.¹² The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek.¹³

Date and Place of Composition

Dating Matthew's Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (c. 110-115 A.D.).¹⁴ However Matthew's references to Jerusalem and the Sadducees point to a date of compositions before 70 A.D. when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after 70 A.D. they no longer existed as a significant authority in Israel.¹⁵ Consequently Matthew probably wrote before 70 A.D.

References in the text to the customs of the Jews continuing "to this day" (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in 33 A.D. Matthew may have composed his Gospel perhaps a decade or more later. A date between 40 and 70 A.D. is very probable.¹⁶

Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses.

Distinctive Features

Compared with the other Gospels Matthew's is distinctively Jewish. He used parallelism as did many to the Old Testament writers, and his thought patterns and general style are typically Hebrew.¹⁷ Matthew's vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (the Law, defilement, the sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament 129 times, more than any other evangelist.¹⁸ Usually he did so to prove a point to his readers. The genealogy in chapter 1 traces Jesus' ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews.¹⁹ The writer also referred to many Jewish customs without explaining them evidently because he believed most of his original readers would not need an explanation.

Another distinctive emphasis in Matthew is Jesus' teaching ministry. No other Gospel contains as many of Jesus' discourses and instructions. These include the Sermon on the Mount, the instruction of the disciples, the parables of the kingdom, the denunciation of Israel's leaders, and the Olivet Discourse.²⁰

Audience and Purposes

Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely that Matthew wrote his Gospel primarily for his fellow Jews.²¹

He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases.

"Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God's kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct."²²

"Matthew's purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . .

"As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming."²³

Matthew presented three aspects to God's kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel's leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel's rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdom on the earth.

There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus.²⁴ Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb matheteuo, "to disciple" (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ.²⁵

Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples' understanding and faith.²⁶

Plan and Structure

Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together.²⁷ Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew's didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1-4 are in chronological order, chapters 5-13 are topical, and chapters 14-28 are again chronological.²⁸

Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences.

A key phrase in Matthew's Gospel enables us to note the major movements in the writer's thought. It is the phrase "and it came about that when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus' addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus' discourses, which he regarded as specially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.

Message²⁹

The four Gospels are foundational to Christianity because they record the life of Jesus Christ and His teachings. Each of the four Gospels fulfills a unique purpose. They are not simply four versions of the life of Jesus. If one wants to study the life of Jesus Christ, the best way to do that is with a harmony of the Gospels that correlates all the data chronologically. However if one wants to study only one of the Gospel accounts, then one needs to pay attention to the uniqueness of that Gospel. The unique material, what the writer included and excluded, reveals the purpose for which he wrote and the points he wanted to stress.

What is the unique message of Matthew's Gospel? How does it differ from the other three Gospels? What specific emphasis was Matthew wanting his readers to gain as they read his record of Jesus' life and ministry? I would put it this way.

Matthew wanted his readers to do what John the Baptist and Jesus called the people of their day to do, namely "Repent, for the kingdom of heaven is at hand." This was the message of the King to His people and the message of the King's herald as he called the King's people to prepare for the King's coming.

This is not the final message of Christianity, but it is the message that Matthew wanted us to understand. When John the Baptist and Jesus originally issued this call, they faced a situation that is different from the situation we face today. They called the people of their day to trust in and follow Jesus because the messianic kingdom was immediately at hand. If the Jews had responded, Jesus would have established His kingdom immediately. He would have died on the cross, risen from the dead, ascended into heaven, ushered in the Tribulation, returned, and established His kingdom.

The messianic kingdom is at hand for you and me in a different sense. Jesus Christ has died and risen from the dead. The Tribulation is still future, but following those seven years Jesus will return and establish His messianic kingdom on earth. The commission that Jesus has given us as His disciples is essentially to prepare people for the King's return. To do this we must go into all the world and herald the gospel to everyone. We must call them to trust in and follow the King as His disciples.

Essentially the message of Matthew is "the kingdom of heaven is at hand." The proper response to this message is, "Repent." Let us look first at the message and then at the proper response. Note three things about the message.

First, "the kingdom of heaven is at hand" is the statement of a fact. The subject of this statement is the kingdom. The kingdom is the theme of Matthew's Gospel. The word "kingdom" occurs about 50 times in Matthew. Since "kingdom" is such a prominent theme it is not surprising to discover that this Gospel presents Jesus as the great King.

Matthew presents the kingship of Jesus. Kingship involves the fact that Jesus is the great King that the Old Testament prophets predicted would come and rule over all the earth in Israel's golden age. It points to the universal sovereignty of God's Son who would rule over all mankind. He was to be a Son of David who would also rule over Israel. The second smaller sphere of sovereignty lies within the first larger sphere.

The word "kingdom" refers to the realm over which the King reigns. This is usually what we think of when we think of Jesus' messianic kingdom, the sphere over which He will rule. However, it is important that we not stress the sphere to the detriment of the sovereignty with which He will rule. Both ideas are essential to the concept of the kingdom that Matthew presents, sphere and sovereignty.

The little used phrase in Matthew's Gospel "kingdom of God" stresses the fact that it is God who rules. The King is God, and He will reign over all of His creation eventually. The kingdom belongs to God and it will extend over all that God sovereignly controls.

Matthew of all the Gospel evangelists was the only one to use the phrase "kingdom of heaven." John the Baptist nor Jesus ever explained this phrase. Their audiences knew what they meant by it. Ever since God gave His great promises to Abraham the Jews knew what the kingdom of heaven meant. It meant God's rule over His people who lived on the earth. As time passed, God gave the Israelites more information about His rule over them. He told them that He would provide a descendant of David who would be their King. This king would rule over the Israelites who would live in the Promised Land. His rule would include the whole earth, however, and the Gentiles too would live under His authority. The kingdom of heaven that the Old Testament predicted was an earthly kingdom over which God would rule through His Son. It would not just be God's rule over His people from heaven. When the Jews in Jesus' day heard John the Baptist and Jesus calling them to repent for the kingdom of heaven was at hand, what did they think? They understood that the earthly messianic kingdom predicted in the Old Testament was very near. They needed to get ready for it by making some changes.

The simple meaning of "kingdom of heaven" then is God's establishment of heaven's order on earth. Every created being and every human authority would be in subjection to God. God would overturn everyone and everything that did not recognize His authority. It is the establishment of divine order on earth. It is the supremacy of God's will over human affairs. The establishment of the kingdom of heaven on earth then is the hope of humanity, and it will only transpire as people submit to God's King. It is impossible for people to bring in this kingdom. Only God can bring it in. People just need to get ready because it is coming.

Second, Matthew's Gospel interprets the kingdom. It does not just affirm the coming of the kingdom, but it also explains the order of the kingdom. Specifically it reveals the principle of the kingdom, the practice of the kingdom, and the purpose of the kingdom.

The principle of the kingdom is righteousness. This is one of the major themes in Matthew. Righteousness in Matthew refers to righteous conduct, righteousness in practice rather than positional righteousness. Righteousness is necessary to enter the kingdom and to serve in the kingdom under the King. The words of the King in Matthew constitute the law of the kingdom. They proclaim the principle of righteousness.

The practice of the kingdom is peace. Peace is another major theme in Matthew. When you think of the Sermon on the Mount you may think of these two major themes: righteousness and peace. The kingdom would come not by going to war with Rome and defeating it. It would come by peaceful submission to the King, Jesus. These two approaches to inaugurating the kingdom contrast starkly as we think of Jesus hanging on the cross between two insurrectionists. They tried to establish the kingdom the way most people in Israel thought it would come, by violence. Jesus, on the other hand, submitted to His Father's will, and even though He died He ratified the covenant by which the kingdom will come by dying. He secured the kingdom. Jesus' example of peaceful submission to God's will is to be the model for His disciples. Greatness in the kingdom does not come by self-assertion but by self-sacrifice. The greatest in the kingdom will be the servant of all. The works of the King in Matthew demonstrate the powers of the kingdom moving toward peace.

The purpose of the kingdom is joy. God will establish His kingdom on earth to bring great joy to mankind. This will be the time of greatest fruitfulness and abundance in earth's history. God's will has always been to bless mankind. It is by rebelling against God that man loses his joy. The essence of joy is intimate fellowship with God. This intimate fellowship will be a reality during the kingdom to a greater extent than ever before in history. The will of the King in Matthew is to bless mankind. The Beatitudes express this purpose very clearly (cf. 5:3-12).

Third, Matthew's Gospel stresses the method by which the King will administer the kingdom. It is a three-fold method.

In the first five books of the Old Testament, the Law or Torah, God revealed the need for a high priest to offer a final sacrifice for mankind to God. The last part of Matthew's Gospel, the passion narrative, presents Jesus as the Great High Priest who offered that perfect sacrifice.

In the second part of the Old Testament, the historical books, the great need and expectation is a king who will rule over Israel and the nations in righteousness. The first part of Matthew's Gospel presents Jesus as that long expected King, Messiah.

In the last part of the Old Testament, the prophets, we see the great need for a prophet who could bring God's complete revelation to mankind. The middle part of Matthew's Gospel presents Jesus as the prophet who would surpass Moses and bring God's final revelation to mankind.

God will administer His kingdom on earth through this Person who as King has all authority, as Prophet reveals God's final word of truth, and as Priest has dealt with sin finally. God's administration of His kingdom is in the hands of a King who is the great High Priest and the completely faithful Prophet.

The central teaching of Matthew's Gospel then concerns the kingdom of heaven. The needed response to this Gospel is, "Repent."

In our day Christians differ in their understanding of the meaning of repentance. This difference arises because there are two Greek verbs each of which means, "to repent." One of these is metamelomai. When it occurs, it usually describes an active change. The other word is metanoeo. When it occurs, it usually describes a contemplative change. Consequently when we read "repent" or "repentance" in our English Bibles, we have to ask ourselves whether a change of behavior is in view primarily or a change of mind. Historically the Roman Catholic Church has favored an active interpretation of the nature of repentance whereas Protestants have favored a contemplative interpretation. Catholics say repentance involves a change of behavior while Protestants say it involves a change of thinking essentially. One interpretation stresses the need for a sense of sorrow, and the other stresses the need for a sense of awareness.

The word John the Baptist and Jesus used when they called their hearers to repentance was metanoeo. We could translate it, "Think again." They were calling their hearers to consider the implications of the imminency of the messianic kingdom.

Consideration that the kingdom of heaven was at hand would result in a conviction of sin and a sense of sorrow. These are the inevitable consequences of considering these things. Conviction of a need to change is the consequence of genuine repentance.

Consideration leads to conviction, and conviction leads to conversion. Conversion describes turning from rebellion to submission, from self to the Savior. In relation to the coming kingdom it involves becoming humble and childlike rather than proud and independent. It involves placing confidence in Jesus rather than in self for salvation.

To summarize, we can think of the kind of repenting that John the Baptist, Jesus, and later Jesus' disciples were calling on their hearers to demonstrate as involving consideration, conviction, and conversion. Repentance begins with consideration of the facts. Awareness of these facts brings conviction of personal need. Feeling these personal needs leads to conversion or a turning from what is bad to what is good.

Now let us combine "repent" with "the kingdom of heaven is at hand." Matthew's Gospel calls the reader to consider the kingdom and the King. This should produce the conviction that one is not ready for such a kingdom nor is one ready to face such a King. Then we should submit our lives to the rule of the King and the standards of the kingdom.

Matthew's Gospel proclaims the kingdom. It interprets the kingdom as righteousness, peace, and joy. It reveals that a perfect King who is a perfect prophet and a perfect priest will administer the kingdom. It finally appeals to mankind to repent in view of these realities: to consider, to feel conviction, and to turn in conversion. As readers of this Gospel, we need to get ready, to think again, because the kingdom of heaven is coming.

The church now has the task of calling the world to repent for the kingdom of heaven is at hand. The church is Jesus' disciples collectively. The King is coming back to rule and to reign. People need to prepare for that reality. The church's job is to spread the good news of the King and the kingdom to those who have very different ideas about the ultimate ruler and the real utopia. We face the same problem that Jesus did in His day. Therefore Matthew's Gospel is a great resource for us as we seek to carry out the commission that the King has given us.

Individually we have a responsibility to consider the King and the kingdom, to gain conviction by what we consider, and to change our behavior. Our repentance should involve submission to the King's authority and preparation for kingdom service. We submit to the King's authority as we observe all that He has commanded us. We prepare for kingdom service as we faithfully persevere in the work He has given us to do rather than pursuing our own personal agendas. We can do this joyfully because we have the promise of the King's presence with us and the enablement of His authority behind us (28:18, 20).

Constable: Matthew (Outline)

Outline

I. The introduction of the King 1:1-4:11

A. The King's genealogy 1:1-17

B. The King's birth 1:18-25

C. The King's childhood 2:1-23

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

D. The King's preparation 3:1-4:11

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

II. The authority of the King 4:12-7:29

A. The beginning of Jesus' ministry 4:12-25

1. The setting of Jesus' ministry 4:12-16

2. Jesus' essential message 4:17

3. The call of four disciples 4:18-22

4. A summary of Jesus' ministry 4:23-25

B. Jesus' revelations concerning participation in His kingdom 5:1-7:29

1. The setting of the Sermon on the Mount 5:1-2

2. The subjects of Jesus' kingdom 5:3-16

3. The importance of true righteousness 5:17-7:12

4. The false alternatives 7:13-27

5. The response of the audience 7:28-29

III. The manifestation of the King 8:1-11:1

A. Demonstrations of the King's power 8:1-9:34

1. Jesus' ability to heal 8:1-17

2. Jesus' authority over His disciples 8:18-22

3. Jesus' supernatural power 8:23-9:8

4. Jesus' authority over His critics 9:9-17

5. Jesus' ability to restore 9:18-34

B. Declarations of the King's presence 9:35-11:1

1. Jesus' compassion 9:35-38

2. Jesus' commissioning of 12 disciples 10:1-4

3. Jesus' charge concerning His apostles' mission 10:5-42

4. Jesus' continuation of His work 11:1

IV. The opposition to the King 11:2-13:53

A. Evidences of Israel's opposition to Jesus 11:2-30

1. Questions from the King's forerunner 11:2-19

2. Indifference to the King's message 11:20-24

3. The King's invitation to the repentant 11:25-30

B. Specific instances of Israel's rejection of Jesus ch. 12

1. Conflict over Sabbath observance 12:1-21

2. Conflict over Jesus' power 12:22-37

3. Conflict over Jesus' sign 12:38-45

4. Conflict over Jesus' kin 12:46-50

C. Adaptations because of Israel's rejection of Jesus 13:1-53

1. The setting 13:1-3a

2. Parables addressed to the multitudes 13:3b-33

3. The function of these parables 13:34-43

4. Parables addressed to the disciples 13:44-52

5. The departure 13:53

V. The reactions of the King 13:54-19:2

A. Opposition, instruction, and healing 13:54-16:12

1. The opposition of the Nazarenes and Romans 13:54-14:12

2. The withdrawal to Bethsaida 14:13-33

3. The public ministry at Gennesaret 14:34-36

4. The opposition of the Pharisees and scribes 15:1-20

5. The withdrawal to Tyre and Sidon 15:21-28

6. The public ministry to Gentiles 15:29-39

7. The opposition of the Pharisees and Sadducees 16:1-12

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

1. Instruction about the King's person 16:13-17

2. Instruction about the King's program 16:18-17:13

3. Instruction about the King's principles 17:14-27

4. Instruction about the King's personal representatives ch. 18

5. The transition from Galilee to Judea 19:1-2

VI. The official presentation and rejection of the King 19:3-25:46

A. Jesus' instruction of His disciples around Judea 19:3-20:34

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

3. Instruction about wealth 19:16-20:16

4. Instruction about Jesus' passion 20:17-19

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

B. Jesus' presentation of Himself to Israel as her King 21:1-17

1. Jesus' preparation for the presentation 21:1-7

2. Jesus' entrance into Jerusalem 21:8-11

3. Jesus' entrance into the temple 21:12-17

C. Israel's rejection of her King 21:18-22:46

1. The sign of Jesus' rejection of Israel 21:18-22

2. Rejection by the chief priests and the elders 21:23-22:14

3. Rejection by the Pharisees and the Herodians 22:15-22

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

D. The King's rejection of Israel ch. 23

1. Jesus' admonition of the multitudes and His disciples 23:1-12

2. Jesus' indictment of the scribes and the Pharisees 23:13-36

3. Jesus' lamentation over Jerusalem 23:37-39

E. The King's revelations concerning the future chs. 24-25

1. The setting of the Olivet Discourse 24:1-3

2. Jesus' warning about deception 24:4-6

3. Jesus' general description of the future 24:7-14

4. The abomination of desolation 24:15-22

5. The second coming of the King 24:23-31

6. The responsibilities of disciples 24:32-25:30

7. The King's judgment of the nations 25:31-46

VII. The crucifixion and resurrection of the King chs. 26-28

A. The King's crucifixion chs. 26-27

1. Preparations for Jesus' crucifixion 26:1-46

2. The arrest of Jesus 26:47-56

3. The trials of Jesus 26:57-27:26

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

2. Jesus' appearance to the women 28:8-10

3. The attempted cover-up 28:11-15

4. The King's final instructions to His disciples 28:16-20

Constable: Matthew

Matthew

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Turner, David L. "The Structure and Sequence of Matthew 24:1-41: Interaction with Evangelical Treatments." Grace Theological Journal 10:1 (Spring 1989):3-27.

Turner, Nigel. Syntax. Vol. 3 of J. H. Moulton. A Grammar of New Testament Greek. Edinburgh: T. & T. Clark, 1963.

Vawter, Bruce. "Divorce and the New Testament." Catholic Biblical Quarterly 39 (1977):528-48.

_____. "The Divorce Clauses in Mt 5, 32 and 19, 9." Catholic Biblical Quarterly 16 (1959):155-67.

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_____. S.v. "Pilate, Pontius," by J. G. Vos.

Copyright 2003 by Thomas L. Constable

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Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.