Matthew 18
People's New Testament
At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
18:1 The Greatest in the Kingdom

SUMMARY OF MATTHEW 18:

Who Shall Be Greatest?. Becoming As Little Children. Causing the Little Ones to Stumble. Despising the Little Ones. How to Deal with an Offending Brother. Forgiving Those Who Injure Us. Parable of the Unmerciful Servant.

At the same time. As Peter returned from paying the tribute money.

Came the disciples unto Jesus. Compare Mr 9:33-50 Lu 9:46-50 and also Mt 19:13-15. Mark says the conversation occurred at Capernaum (Mr 9:33).

Who is the greatest in the kingdom? The disciples had disputed in the way was to which of them should be chief ministers in the earthly kingdom that they still supposed Christ would establish (Mr 9:33,34). Mark also says that before calling the child, Jesus said: He that would be greatest among you, let him become the servant of all (Mr 9:35), the rule of true greatness.

And Jesus called a little child unto him, and set him in the midst of them,
18:2 And Jesus called a little child unto him. In order to enforce the words that Mark reports (Mr 9:35), he uses a striking object lesson. This method was a prominent feature of Oriental teaching. Thus it was that Christ washed the disciples' feet (Joh 13:4-17) and Agabus bound his hands and feet with Paul's girdle (Ac 21:11).
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.
18:3 Except ye be converted. The Revised Version translates, Except ye turn, which is correct. The Greek word strepho translated in the Common Version be converted is found in the New Testament in the active voice in every instance but one, and means to turn. It means something that the subject is to do, not something that is to be done for him.

Become as little children. Humble, teachable and free from selfish ambition, like little children.

Ye shall not enter into the kingdom of heaven. Instead of discussing who should be greatest in the kingdom of heaven, they had better inquire whether they were going to get in at all.

Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
18:4 Whosoever therefore shall humble himself as this little child. This explains the great feature in which they must become as the child. Greatness in the kingdom is not secured by seeking to be greatest. There is a lesson here for Christians, and especially preachers who are ambitious of distinction.
And whoso shall receive one such little child in my name receiveth me.
18:5 Whoso shall receive one such little child in my name. Receiving in my name is serving with Christian love, and as belonging to Christ.

Receiveth me. Observe that the true way to receive Christ is to receive into our heart, for Christ's sake, those who need our sympathies.

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.
18:6 Whoso shall offend. The Revised Version makes this plainer by rendering it cause to stumble, or to go astray.

Little ones not only embraces children who have learned to believe in Christ, but all lowly and humble disciples.

Better for him that a millstone were hanged about his neck. Better that a man should lose his life in so terrible a way than to destroy the souls of others.

Drowned in the depth of the sea. Which was within sight. This method of capital punishment was practiced by the Egyptians, Greeks, and Romans, and possibly occasionally by the Jews. It is still practiced by the Turks.

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!
18:7 Woe unto the world because of offences! There will continue to be temptations and causes of stumbling in the world which will lead thousands astray and cause much sorrow.
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.
18:8 If thy hand or thy foot offend thee. Cause you to sin or stumble; ensnare you into evil. The meaning is, if an object dear as the right eye, and useful as the right hand, lead you into sin, that object however dear, you are to part with. See Mt 5:29.

Into life lame or maimed. The meaning is not that a man hath no better way to avoid sin and hell, but if he had no better, he should choose this.

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.
18:9 Into hell fire. Into the Gehenna of fire. This phrase is synonymous with everlasting fire, in Mt 18:8. See PNT Mt 5:22, for Gehenna.
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.
18:10 Despise not one of these little ones. Not merely one of the children, but those saints whom the world regards as insignificant and unimportant. To despise is, literally, to look down upon, and hence, to neglect. This forbids all caste in the church.

In heaven their angels do always behold the face of my Father. The doctrine of guardian angels is emphatically taught in the Scriptures. See 1Ki 19:5-8 Ps 91:11 Heb 1:13 Ac 27:23. Who can afford to despise the children who have representatives right at the throne of God?

For the Son of man is come to save that which was lost.
18:11 This verse does not occur in the Revised Version, and is not found in the most reliable Greek manuscripts, such as the Siniatic and Vatican.
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?
18:12,13 How think ye? This illustration of the anxiety of the shepherd for lost sheep is used to show the deep interest that God feels in any one of the straying little ones (Mt 18:6,10).

If a man have an hundred sheep. The man having a hundred sheep is plainly the Son of God--the Good Shepherd. See Joh 10:11,14 Heb 13:20 1Pe 2:25 5:4.

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.
18:12,13 How think ye? This illustration of the anxiety of the shepherd for lost sheep is used to show the deep interest that God feels in any one of the straying little ones (Mt 18:6,10).

If a man have an hundred sheep. The man having a hundred sheep is plainly the Son of God--the Good Shepherd. See Joh 10:11,14 Heb 13:20 1Pe 2:25 5:4.

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
18:14 Even so it is not the will of your Father, etc. As the shepherd feels a deep and anxious interest in the straying sheep, and seeks to hunt and to save it, so the Father above seeks the salvation of all the humble ones in his kingdom.
Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
18:15 If thy brother. Brother in the church. Compare Mr 9:38 Lu 9:49.

Sin against thee. Personally. Injure you or do you wrong.

Shew him his fault. Go to him privately and have a kind, brotherly talk over the matter, and try to show him his fault.

Gained thy brother. For thyself, by restoring good feeling; for God, by leading him to a sense of sin and repentance.

But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
18:16 Take with thee one or two more. If the private interview is of no avail, take other brethren as witnesses and intercessors. These witnesses, hearing the matter talked over, can report the facts.
And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
18:17 Tell it unto the church. If neither effort is of avail, then report it to the church for action. This is the second instance in the New Testament use of the word church. The first is in Mt 16:18.

If he neglect to hear the church. The admonition and entreaty of the church through its elders. The church has power to admonish and to exclude.

Let him be to thee as an heathen man and a publican. Have no religious fellowship with him, more than you would have with a heathen, or a publican. The publicans were usually apostate Jews. The orthodox Jews had no social intercourse with heathen or publicans.

Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
18:18 Whatsoever ye shall bind. What was said to Peter (Mt 16:19) is addressed to all the apostles. It is spoken to all a second time (Joh 20:23). All had the keys as well as Peter. The apostles were, under the direction of the Holy Spirit, to establish the rules of the church discipline, as well as to announce the conditions of salvation by the gospel. These rules and conditions, found in Acts and the Epistles, bind and loose men. As they were to speak and write as moved by the Holy Spirit, what they announced would be ratified in heaven.
Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
18:19 If two of you shall agree. Two shall constitute a Christian fellowship. The united prayers of this fellowship for any legitimate object shall be heard. The assurance of this is found in the fact that Christ will be present wherever two or three are gathered in his name. Their united prayers will ascend, made mighty by the intercession of the Son of God. By his presence it becomes his prayer.
For where two or three are gathered together in my name, there am I in the midst of them.
18:20 In my name. As followers of Christ.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
18:21 Then came Peter to him. The Lord had just spoken of the duty of seeking reconciliation with those who trespassed against us (Mt 18:15-17), and there seems to have been some doubt in the mind of Peter how far this principle should be carried.

Till seven times? It is stated that the Jewish Rabbis held that forgiveness must be extended to one who confessed his fault, but this was limited to three repetitions of the offense. Peter had an idea that the Savior's rule would insist on still greater forbearance.

Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
18:22 Until seventy times seven. That is, there should be no limit at which it shall be refused if it is asked in the spirit of sincere penitence. By reference to Lu 17:4, one can see the condition of forgiveness. It is that the offender professes repentance. We are to forgive men their trespasses on the same condition that God forgives us ours, and he does not forgive the impenitent. Our mercy must be just as unlimited as that of God.
Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
18:23 Therefore is the kingdom of heaven likened. The Lord next enforces the great doctrine of forgiveness to our fellow-man in a parable.

Unto a certain king, which would take account of his servants. The king is the Lord, the servants those who profess to serve him as King; the kingdom is his church on earth, but reaching beyond the earth.

And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
18:24 One was brought unto him. Observe that he had to be brought. A defaulter does not willingly come to settle his accounts, any more than a sinner would seek the bar of judgment.

Which owed him ten thousand talents. An immense sum. The talent was a weight, not a coin, and its value would depend on the purity of the precious metal used in the coinage. If the Greek silver talent is meant, the ten thousand talents would about to about USD7,500,000. What is meant is that the sum was beyond human ability to pay.

But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
18:25 But forasmuch as he had not to pay. He had used his king's money and was not able to settle his accounts. He represents the sinner, who has no way to settle the debt of his sins. See Lu 7:42.

His lord commanded him to be sold. An absolute king is represented, who could do according to his will with his servants. It was common, even until modern times, for persons to be sold for debt. In many nations the wife and children were involved in the hapless fate of the debtor.

The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
18:26 Fell down, and worshipped him. In Oriental countries, almost all who approach monarchs prostrate themselves and offer homage. This is especially true of those who urge a petition. See Es 8:3.

Have patience,... I will pay thee all. This promise was one that could not possibly be fulfilled, though the servant might think it possible.

Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
18:27 The lord... forgave him the debt. He is represented as so moved by compassion that he did far more than was asked and forgave the entire desk.
But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.
18:28 But the same servant went out. His own exhibition of brutality was immediately after the great mercy he had received. What follows shows that he had only been frightened, not converted.

An hundred pence. The denarius, or penny, was a silver coin equal to from sixteen to eighteen cents. The whole debt would therefore be from sixteen to eighteen dollars. Its smallness compared with his debt to his lord is intended to show that our neighbors' sins against us are insignificant when contrasted with ours towards God. We need such boundless mercy that we ought to be prepared to give mercy freely.

Took him by the throat. The great defaulter, who had been treated with such mercy, had no mercy.

And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
18:29 Have patience with me, and I will pay thee all. It will be noticed that this unfortunate debtor makes exactly the same appeal as his exacting creditor had made to his lord (Mt 18:26).
And he would not: but went and cast him into prison, till he should pay the debt.
18:30 And he would not. He would not even grant delay, whereas he had been forgiven.

Cast him into prison. To cast into prison for debt was once the custom in all countries.

So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
18:31 His fellowservants... were very sorry. Unmerciful treatment of the unfortunate is always wont to excite compassion. The servants were not only sorry for their wretched comrade, but they carried the case to their lord. It is always proper to carry the wrongs of fellow-beings which we cannot redress to our Heavenly Father.
Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
18:32,33 O thou wicked servant. The sin of which the servant was guilty and charged is not that needing mercy he refused to show it, but that having received mercy he remained unmerciful still.
Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
18:32,33 O thou wicked servant. The sin of which the servant was guilty and charged is not that needing mercy he refused to show it, but that having received mercy he remained unmerciful still.
And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
18:34 His lord... delivered him to the tormenters. This language is to be interpreted by customs that still prevail in the East, where torture is still used to compel debtors to confess where they have hidden treasures that they are suspected of having concealed. In both Greece and Rome torture was used on prisoners to compel confession, and until within a century or two it was still employed in Great Britain and Europe.

Till he should pay all. As, however, he never could pay, he was condemned to perpetual imprisonment.

So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
18:35 So likewise shall my heavenly Father do also unto you, etc. Observe Christ says, My heavenly Father, not your. God will not be their heavenly Father unless they emulate his spirit of mercy, and are as ready to forgive others their trespasses as he is to forgive their own. Blessed are the merciful, for they shall obtain mercy (Mt 5:7). As ye mete to others it shall be measured to you (Mt 7:2). Forgive us our trespasses even as we forgive those who trespass against us (Mt 6:12). Whatsoever a man soweth that shall he also reap (Ga 6:7). If we are hard and unforgiving to our fellow-men, we can never expect our heavenly Father to overlook our own sins. It is a vital doctrine that we, by our own mind towards others, determine what shall be the mind of God towards us.
The People's New Testament by B.W. Johnson [1891]

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