To stumble is so to trip as to be hindered in faith or to be turned out of the way (cf. Matthew 5:29, 30; Matthew 11:6; Matthew 13:21; Matthew 15:12; Matthew 24:10; Matthew 26:31, 33; John 6:61, 62, 66; John 16:1). Occasions of stumbling are evil influences - allurements, persuasions, temptations, bad example, calumnies, insults, persecutions. The text teaches -

I. THAT CHRIST HOLDS THE WICKED RESPONSIBLE FOR THE INJURY THEY MAY OCCASION TO THE GOOD. The addition of the words, "which believe on me," shows that Christ is here speaking, not of "little ones" in age. but of his disciples, who are of a humble spirit. Observe:

1. There is no infallible final perseverance of the saints.

(1) The recognition of this truth is the very inspiration of this pathetic discourse. These woes would never have been denounced upon men for the doing of what, otherwise, would be impossible.

(2) Let not the believer in Christ be high-minded. Let him fear. Let him watch. Let him pray.

2. "It must needs be that the occasions come."

(1) They are permitted as part of the necessary discipline of our probation. They come from the abuse of free agency.

(2) To the faithful they prove blessed means of grace. They educate passive virtues. The habit of resisting temptation makes a strong character.

3. The instigator to evil is still responsible.

(1) Where he succeeds in causing the saint to stumble he will have to answer for the soul damaged or ruined. There is no impunity for those who turn the simple from their integrity by teaching them to imbibe sentiments subversive of the doctrines of genuine truth, or to indulge in evil practices which destroy or injure the capacity for receiving the graces of the kingdom.

(2) Where the tempter fails he is still responsible for his wickedness.

4. These things need to be emphasized.

(1) Because the wicked are too apt to transfer the blame of their irreligion to the account of the good, by accusing them of apathy and negligence. The good are undoubtedly responsible for the faithfulness of their testimony. They are not, however, beyond this, responsible for results. Noah's testimony was at once his own justification and the condemnation of the world.

(2) Because the wicked are too slow to recognize their responsibility, not only for their own non-reception of Christ, but for the injury they do in hindering others, and especially for damaging the good. To offend the innocent is to offend innocence.

II. THAT SUCH OFFENDERS ARE WARNED BY THE TERROR OF FORMIDABLE PUNISHMENT.

1. The sufferings of antichristian nations are admonitory. "Woe unto the world because of occasions of stumbling!"

(1) The Jews filled up the measure of their iniquity in crucifying Christ and persecuting his disciples, and wrath came upon them to the uttermost.

(2) Degradation and ruin have overtaken or are pursuing those nations which have persecuted the witnesses for Christ. The atheism of France, with its horrors and the decadence of that nation, are the reaction of the superstition and wickedness of earlier persecutions. Prosperity smiles upon the nations that have accepted the Reformation. They have been enriched by industries brought to them by Protestant refugees.

(3) All antichristian nations are doomed in the anticipations of prophecy. "Woe" hangs over "the world" in the larger sense.

2. Individuals also are admonished. "Woe to that man through whom the occasion cometh!"

(1) The retribution upon those who offend the disciples of Christ is worse than death. Jerome says that Christ here speaks according to the custom of the province in punishing the greatest criminals with drowning. The woe here denounced is worse (ver. 6).

(2) The retribution is as crushing as it is sudden. The culprit had no strength to release himself from the weight of the "great millstone," to turn which, supported in position, required the strength of an ass. "It seems to have grown into a proverb with the Jews for total ruin" (Doddridge).

(3) The more terrible punishment is described as a "Gehenna of fire," in allusion to the sufferings of the victims of Moloch (cf. 2 Chronicles 33:6). Burning there is more dreadful than drowning in the Lake of Galilee hard by (cf. Revelation 19:20). Those who play the devil in tempting saints may tremble with the devils.

3. But there is yet space for repentance.

(1) The offending hand must be cut off. Wrong doing must cease. However useful as the right hand. However dear.

(2) The offending foot must be cut off. Wrong going must cease. However natural it may have become through habit as the use of the right foot.

(3) The offending eye must be plucked out. Illicit desire must cease, whether instigated by covetousness, envy, pride, or passion (see Mark 7:22).

(4) These must be cast away. The hand or foot or eye refer to those sins of honour, interest, or pleasure, which men are prone to spare. The godly in this world are lame, deaf, dumb, blind, both to themselves and to others (see Psalm 38:14). The members most mortified here will shine with the greater lustre hereafter. - J.A.M.

Some sinners defend themselves by saying that if they had not tempted their comrades to evil, some one else would. If your action made no difference in the man's ultimate course, it is not excused. It may be true that the temptation would have come without you; it by no means follows that it would have been equally powerful if you had not put it in the way; your example may have given it special force. How often is this so between friends and near kindred! Obedience to God extends to the temptation that is likely to lead to sin. The eye, the hand, must be plucked out, cut off, if it proved a temptation too strong for the man's resistance. If the temptation is clearly too much for you, you are bound to put yourself in such a position that it shall not be able to reach you. But our Lord not only requires a man to deal thus with himself, but also with his neighbour. We are not allowed to suppose that our brother's conduct is indifferent to us. We are to have regard to the effect of our conduct upon others. Let us consider the form which this teaching takes in sonic of the ordinary relations of life.

I. Look at life in our own HOMES. The doctrine that each must look only to himself would not be admitted here. We are ready to interfere with what affects our comfort; are we as ready with loving care to remove stumbling-blocks. It is easy to expose selfishness, but not so easy to be perpetually setting an example of sacrifice.

II. THE RELATIONSHIP OF MASTER AND SERVANT is peculiarly one which calls for the constant care for one another. How many temptations can we remove from the path of servants if we give our thoughts to it. Living in a household, servants imbibe the principle of their masters. What a power for removing temptation from a child does every servant possess.

III. Look at SOCIETY and see how the rule applies there. In a Christian country society should have regard for the weaknesses of humanity; to mould the customs of society so as to put as few temptations as possible in the way of these weaknesses. True, the demand for this is not so strong here as in our own homes; but it is easier to recognize. In the home you deal with individuals, peculiarity and diversity of temperament, and it may be hard to recognize what is a temptation, and what the best way of removing it; but in regard to society we have no such difficulties; here we have to deal with the effects of temptation on thousands, and this does not admit of much doubt. Every member of society is responsible for his share in customs which create temptation.

IV. Consider this rule as applied to LEGISLATION. No act of legislation ought to pass without consideration as to its moral effects, its likelihood to increase or diminish the temptations of the people. It is often urged that man gains strength by conflict with temptation, and that the removal of temptation is a weakness. This not the entire truth: the removal of temptation is often the only thing which gives the soul time to gather the forces of grace to triumph.

(Bishop Temple.)

I. LET US INQUIRE WHY IT MUST NEEDS BE THAT OFFENCES COME.

1. Not from any fault in the gospel of the Redeemer.

2. Not that God necessitates men to lay before others these hindrances in the path to heaven, and encouragements to sin.

3. Why then? "Light has come into the world, and men love darkness," etc. He does not interpose by omnipotent force.

II. LET US EXAMINE WHAT ARE THE CHIEF OFFENCES AGAINST WHICH WE SHOULD GUARD?

1. False sentiments in religion, and doctrines inconsistent with the Word of God often prove an offence and tend to lead others away from felicity.

2. The influence of unholy examples.

3. Persecution.

4. The unsuitable walk of professing Christians.

III. ILLUSTRATE THE PROPRIETY OF THE DOUBLE WOE PRONOUNCED BY OUR LORD.

1. Woe to the world because of offences, for many will be seduced by them.

2. Woe to that man by whom the offence cometh.

(1)Because he frustrates as far as in his power the design which Christ had in coming into the world.

(2)Because he renders himself guilty of all the crimes he has led others to commit.

(3)Because the reparation of those evils is morally impossible.

(H. Kollock, D. D.)

A caution this, as has well observed, "particularly necessary for the disciples at this time striving for superiority; for if they had continued in that spirit, they would have turned out of the way those they had gained to the faith." Let us inquire —

I. WHAT WE ARE TO UNDERSTAND HERE BY "OFFENCES." Stumbling-blocks in the way that leads to heaven. Figurative expression (Romans 14:13, 21): offences may be taken when they are not given. Offences may be given when they are not taken. Stumbling-blocks are of three kinds —

1. Such as God has laid in the way.(1) Jesus Christ is in this sense a stumbling-block (1 Peter 2:6, 8; Romans 9:31-33; Isaiah 8:13-15; Luke 2:34; Matthew 13:57; Matthew 26:64, 65).(2) The doctrine of Christ is a cause of offence (Matthew 15:12; Matthew 19:22, 1 Corinthians 1:22, 23; John 6:61-66; Matthew 13:54).(3) The suffering and death of Christ on the cross is a stumblingblock (1 Corinthians 1:23; Matthew 26:31, 33; Luke 24:21). The Jews called Christ, in derision, "Talui," the man that was hanged. An offence without reason.

2. Such as are laid in the way by the subtlety and malice of the devil and his children. Such as false doctrine, reproaches, etc.

3. Such as, through the devices of the grand adversary, are laid in the way by the inattention, folly, and misconduct of those who are, or profess to be, the children of God (Romans 14:21; 1 Corinthians 8:7, 9).

II. How IT APPEARS THAT IT MUST NEEDS BE THAT OFFENCES COME.

1. Offences of the kind first mentioned must come (Matthew 2:6). These are only stumbling-blocks in our apprehension. They that stumble at these, stumble at their own mercies and salvation.

2. Offences of the second kind will come, not, strictly speaking of necessity, but in the nature of things. For the devil and his children will hate the children of God, etc. (Zechariah 3:2; 1 Corinthians 11:19; Acts 20:30; 2 Corinthians 11:26).

3. Offences of the last kind will also come, as appears from the text, and from (Luke 17:1), where the Greek word imports it is not to be expected, etc. He does not appoint or ordain these offences. He does not withhold the grace whereby they may be avoided. But He permits, or does not absolutely hinder them.

III. WHY OUR LORD PRONOUNCES A "WOE" UPON THE WORLD BECAUSE OF OFFENCES, AND UPON THAT MAN BY WHOM THE OFFENCE COMETH.

1. By "the world," may be here meant, those that know not, and love not, God (John 15:16, 19; John 17:9, 14; 1 John 5:19). Through offences, especially those of the last-mentioned kind, many of these perish eternally. Therefore, woe to them! They dishonour God, obstruct and injure others, and lose their own souls.

2. "The world," may mean mankind in general, including even the people of God.

3. "Woe to that man by whom the offence cometh." For he dishonours God in a manner none else can do — he does the work of the devil and pleases him — he confirms the wicked in their prejudices, etc. All this mischief will be required at his hands, etc.Application —

1. See that you offend not (ver. 6).

2. See that you be not offended yourself (ver. 8, 9).

(Joseph Benson.)

1. The unavoidables of offences.

2. The woes pronounced against them.

I. What we are to understand here by offences.

II. From whence the unavoidableness of them doth arise.

III. That offences are of woeful consequence, both to men in general, and to those particular persons by whom they come.

(Bishop Fowler.)

1. The drawing of our brethren into erroneous opinions; such as have an ill-influence on men's lives and manners.

2. Enticing men to sin by wicked advice and solicitations.

3. Affrighting or discouraging others from being religious, or from the doing of their duty in particular instances: such things as(1) persecuting for righteousness' sake:(2) representing the ways of religion as very rugged and difficult, and the duties thereof as over-harsh and severe:(3) making a great number of additions to the law of God, and imposing them as necessary to salvation:(4) treating those who have fallen into errors of judgment or practice, with too great harshness and severity.

4. Offering an evil example.

(Bishop Fowler.)

Let us grant that in individual cases a man may give such care and attention as not to sin, yet it is impossible that — taking all contingent events in the lump — a man should not sometimes be remiss, and fail. or slip. For this is the infirmity of the mind of man since the Fall. In the same way it is necessary that the most skilful archer, who to a certainty hits the mark as often as he chooses to do so, should sometimes miss it, if he is perpetually shooting at it. For this is a condition and result of human weakness — that mind, hand, or eye cannot long keep up the strain of their attention, that a man should hit the mark a hundred times running. He must miss sometimes.

(Lapide.)

Jesus, PeterCapernaumAlas, Block, Blocks, Cause, Causes, Curse, Falling, Inevitable, Necessary, Necessity, Needs, Occasion, Occasions, Offence, Offences, Offense, Offenses, Sin, Stumbling, Stumbling-block, Stumbling-blocks, Temptation, Temptations, Trouble, Unhappy, Wo, Woe, Yet1. Jesus warns his disciples to be humble and harmless,
7. to avoid offenses,
10. and not to despise the little ones;
15. teaches how we are to deal with our brothers when they offend us,
21. and how often to forgive them;
23. which he sets forth by a parable of the king who took account of his servants,
32. and punished him who showed no mercy to his fellow servant.

Matthew 18:7

     4027   world, fallen
     6696   necessity
     9250   woe

Matthew 18:6-7

     2009   Christ, anger of

May 31. "Whosoever Therefore Shall Humble Himself as this Little Child" (Matt. xviii. 4).
"Whosoever therefore shall humble himself as this little child" (Matt. xviii. 4). You will never get a humble heart until it is born from above, from the heart of Christ. For man has lost his own humanity and alas, too often has a demon heart. God wants us, as Christians, to be simple, human, approachable and childlike. The Christians that we know and love best, and that are nearest to the Lord, are the most simple. Whenever we grow stilted we are only fit for a picture gallery, and we are only good …
Rev. A. B. Simpson—Days of Heaven Upon Earth

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. xviii. 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. …
Alexander Maclaren—Expositions of Holy Scripture

Persistence of Thwarted Love
'If so be that he find it.'--MATT. xviii. 13. 'Until he find it.'--LUKE xv. 4. Like other teachers, Jesus seems to have had favourite points of view and utterances which came naturally to His lips. There are several instances in the gospels of His repeating the same sayings in entirely different connections and with different applications. One of these habitual points of view seems to have been the thought of men as wandering sheep, and of Himself as the Shepherd. The metaphor has become so familiar …
Alexander Maclaren—Expositions of Holy Scripture

Forgiven and Unforgiving
'Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.' --MATT. xviii. 22. The disciples had been squabbling about pre-eminence in the kingdom which they thought was presently to appear. They had ventured to refer their selfish and ambitious dispute to Christ's arbitrament. He answered by telling them the qualifications of 'the greatest in the kingdom'--that they are to be humble like little children; that they are to be placable; that they are to use all means …
Alexander Maclaren—Expositions of Holy Scripture

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 …
Alexander Maclaren—Expositions of Holy Scripture

Six Sweeping Statements.
Jesus' own words make this very clear. There are two groups of teachings on prayer in those three and a half years as given by the gospel records. The first of these groups is in the Sermon on the Mount which Jesus preached about half-way through the second year of His ministry. The second group comes sheer at the end. All of it is in the last six months, and most of it in the last ten days, and much of that on the very eve of that last tragic day. It is after the sharp rupture with the leaders that …
S. D. (Samuel Dickey) Gordon—Quiet Talks on Prayer

On the Words of the Gospel, Matt. xviii. 15, "If Thy Brother Sin against Thee, Go, Shew Him his Fault Between Thee and Him Alone;" And
1. Our Lord warns us not to neglect one another's sins, not by searching out what to find fault with, but by looking out for what to amend. For He said that his eye is sharp to cast out a mote out of his brother's eye, who has not a beam in his own eye. Now what this means, I will briefly convey to you, Beloved. A mote in the eye is anger; a beam in the eye is hatred. When therefore one who has hatred finds fault with one who is angry, he wishes to take a mote out of his brother's eye, but is hindered …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xviii. 7, Where we are Admonished to Beware of the Offences of the World.
1. The divine lessons, which we have just heard as they were being read, warn us to gather in a stock of virtues, to fortify a Christian heart, against the offences which were predicted to come, and this from the mercy of the Lord. "For what is man," saith Scripture, "saving that Thou art mindful of him?" [2694] "Woe unto the world because of offences," [2695] saith the Lord; the Truth says so; He alarmeth and warneth us, He would not have us to be off our guard; for surely He would not make us desperate. …
Saint Augustine—sermons on selected lessons of the new testament

The Forgiveness of Sins.
(Twenty-second Sunday after Trinity.) S. MATTHEW xviii. 28, "Pay me that thou owest." The Gospel shows us in a parable a picture of a king who called his servants to a reckoning. That King is the Lord God Almighty. We are His servants, and He calls us to account every day. All we possess we owe as a debt to God. Day by day He gives us our food, and supplies our wants by His good Providence. On every hour of our existence is written, Jehovah-Jireh--The Lord will provide. Day by day God takes …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Fourth Day. Forgiveness of Injuries.
"Then said Jesus, Father, forgive them; for they know not what they do."--Luke, xxiii. 34. Many a death-struggle has been made to save a friend. A dying Saviour gathers up His expiring breath to plead for His foes! At the climax of His own woe, and of human ingratitude--man-forsaken, and God-deserted--His faltering voice mingles with the shout of His murderers,--"Father, forgive them; for they know not what they do!" Had the faithless Peter been there, could he have wondered at the reply to a former …
John R. Macduff—The Mind of Jesus

Lix. The Preacher and his Hearers.
22nd Sunday after Trinity. S. Matthew xviii. 23. "The kingdom of Heaven is likened unto a certain king, which would take account of his servants." INTRODUCTION.--I have been a good deal abroad, over the Continent of Europe, and whenever I am in a little country inn, I make a point of going into the room where the men are smoking and drinking wine or beer, and hearing their opinions on the politics of the day, and of their country. Now, my experience tells me that in country taverns in France, and …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Wicked Servant
ST. MATTHEW xviii. 23. The kingdom of heaven is likened to a certain king, which would take account of his servants. This parable, which you heard in the Gospel for this day, you all know. And I doubt not that all you who know it, understand it well enough. It is so human and so humane; it is told with such simplicity, and yet with such force and brilliancy that--if one dare praise our Lord's words as we praise the words of men--all must see its meaning at once, though it speaks of a state of …
Charles Kingsley—The Water of Life and Other Sermons

Meetings for Prayer.
Text.--"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."--Matthew xviii. 19. HITHERTO, in treating of the subject of Prayer, I have confined my remarks to secret prayer. I am now to speak of social prayer, or prayer offered in company, where two or more are united in praying. Such meetings have been common from the time of Christ, and even hundreds of years before. And it is probable …
Charles Grandison Finney—Lectures on Revivals of Religion

The Necessity and Effect of Union.
Text.--Again I say unto you, That if two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.--Matthew xviii. 19. SOME weeks since, I used this text, in preaching on the subject of prayer meetings. At present I design to enter more into the spirit and meaning of the text. The evident design of our Lord in this text was to teach the importance and influence of union in prayer and effort to promote religion. He states the …
Charles Grandison Finney—Lectures on Revivals of Religion

The Mission of Little Children
"And Jesus called a little child unto him, and set him in the midst of them." Matthew xviii.2. Everything has its mission. I speak not now of the office which each part of the great universe discharges. I speak not of the relation between these parts,--that beautiful ordinance by which the whole is linked together in one common life, by which the greatest is dependent upon the least, and the least shares in the benefactions of the greatest. In this sense, everything has, strictly, its mission. …
E. H. Chapin—The Crown of Thorns

False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and 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 …
J. W. McGarvey—The Four-Fold Gospel

Sin and Forgiveness Between Brethren.
(Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24), …
J. W. McGarvey—The Four-Fold Gospel

The Unmerciful Servant.
"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 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. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved …
William Arnot—The Parables of Our Lord

Jesus Christ, the Divine Teacher of Prayer
A friend of mine in his journey is come to me, and I have nothing to set before him! He knocks again. "Friend! lend me three loaves?" He waits a while and then knocks again. "Friend! I must have three loaves!" "Trouble me not: the door is now shut; I cannot rise and give thee!" He stands still. He turns to go home. He comes back. He knocks again. "Friend!" he cries. He puts his ear to the door. There is a sound inside, and then the light of a candle shines through the hole of the door. The bars of …
Edward M. Bounds—The Reality of Prayer

Fifteenth Lesson. If Two Agree
If two agree;' Or, The Power of United Prayer Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my Name, there am I in the midst of them.--Matt. xviii. 19, 20. ONE of the first lessons of our Lord in His school of prayer was: Not to be seen of men. Enter thy inner chamber; be alone with the Father. When He has thus taught us that the …
Andrew Murray—With Christ in the School of Prayer

The Third Wall.
The third wall falls of itself, as soon as the first two have fallen; for if the Pope acts contrary to the Scriptures, we are bound to stand by the Scriptures, to punish and to constrain him, according to Christ's commandment; "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. 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 …
Martin Luther—First Principles of the Reformation

Found
Gerhard Ter Steegen Matt. xviii. 12 O God, through Christ the living way, My Father and my God, So near, and I so far astray, Brought nigh Thee by His Blood. Myself, and this, and that, I sought Behind, around, before-- And yet the nearest found I not, Until I sought no more. O Love, Thou deep eternal tide, How dear are men to Thee! The Father's heart is opened wide By Jesus' Blood to me. It was Thyself, O God, who sought, With tender yearnings deep, The loveless sould who sought Thee not, The …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The School
Gerhard Ter Steegen Matt. xviii. 3 Where is the school for each and all, Where men become as children small, And little ones are great? Where love is all the task and rule, The fee our all, and all at school, Small, poor, of low estate? Where to unlearn all things I learn, From self and from all others turn, One Master hear and see? I learn and do one thing alone, And wholly give myself to One Who gives Himself to me. My task, possessing nought, to give; No life to have, yet ever live-- And ever …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Commentary on Matthew. Introduction.
According to Eusebius (H. E. vi. 36) the Commentaries on the Gospel of Matthew were written about the same time as the Contra Celsum, when Origen was over sixty years of age, and may therefore be probably assigned to the period 246-248. This statement is confirmed by internal evidence. In the portion here translated, books x.-xiv., he passes by the verses Matt. xviii. 12, 13, and refers for the exposition of them to his Homilies on Luke (book xiii. 29). Elsewhere, he refers his readers for a fuller …
Origen—Origen's Commentary on the Gospel of Matthew

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