Bible Commentaries

Matthew 18:1-9), followed with the parable of the lost sheep (Matthew 18:10-14). Further

instructions included how to deal with a sinning brother (Matthew 18:15-20) and the

need for a forgiving heart illustrated by the parable of the unforgiving

servant (Matthew 18:21-35).

POINTS TO PONDER

* The need for humility, and concern for others in the kingdom

* Dealing with a sinning brother, and the importance of forgiveness

REVIEW QUESTIONS

1) What are the main points of this chapter?

- Kingdom greatness and the danger of offenses - Matthew 18:1-9

- The parable of the lost sheep - Matthew 18:10-14

- Discipline and prayer - Matthew 18:15-20

- The parable of the unforgiving servant - Matthew 18:21-35

2) Who will be greatest in the kingdom of heaven? (Matthew 18:1-5)

- Those who are converted and humble themselves like a little child

3) How old was the little child that Jesus used as an example? (Matthew 18:6)

- Old enough to believe, old enough to sin

4) What types of offenses does Jesus warn against? (Matthew 18:6-9)

- Being an offense to believing children, and letting personal

weakness cause you to sin

5) What parable illustrates the Father's concern for the lost? (Matthew 18:12-14)

- The parable of the lost sheep

6) In dealing with a sinning brother, what steps should be taken?

(Matthew 18:15-18)

- Go and tell the brother his fault between you and him alone

- If that doesn't work, take one or two more with you to serve as

witnesses

- If that doesn't work, tell it to the church

- If that doesn't work, then no longer associate with him

7) What increases the likelihood that God will answer prayer? (Matthew 18:19-20)

- When two or three pray together

8) How many times should we be willing to forgive a brother? (Matthew 18:21-22)

- Up to seventy times seven (490); cf. seven times in one day, Luke 17:3-4

9) What grave warning is in the parable of the unforgiving servant? (Matthew 18:33)

- "So My heavenly Father also will do to you..."

Matthew 18:1-35

Verse1
Matthew 18:1-35

QUESTIONS OF RANK REGARDING STUMBLING-BLOCKS THE PARABLE OF THE LOST SHEEP ONE's DUTY TOWARD OFFENDERS THE PARABLE OF THE UNMERCIFUL SERVANT

In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? (Matthew 18:1)

The term "greatest" is actually "greater" in the Greek, but the meaning is the same. The apostles had been disputing among themselves concerning preeminence and places of honor in the approaching kingdom. The events of the last chapter had revived their hopes of an earthly kingdom; and the prospect of Jesus" death (they seemed continually blinded to the repeated promises of his resurrection) accentuated their concern over who would be head man afterwards! A great proportion of earth's sorrows flow directly from the vain ambitions of men for preferment and advantage. Barker related how:

Someone once asked George Bernard Shaw in which age he would most have enjoyed living. The witty Irishman flashed, "The age of Napoleon." "Why?" he was asked. "Because," replied Shaw, "then there was only one man who thought he was Napoleon!" The Napoleon problem was present even among the apostles. They too were infected with the "I deserve to be first" virus. Acts 3:19 and Acts 28:27. The three texts represent instruction directed to three different classes of persons, depending upon their spiritual development. These are: (1) believers who needed to repent (Matthew 18:3), (2) unbelievers (Acts 28:27), and (3) believers whose repentance was anticipated (Acts 3:19). From these three texts it is clear that Biblical conversion has three phases - faith, repentance, and something additional (baptism) - these separate phases being accomplished by obedience to the gospel and involving three distinct changes in the individual. Franklin taught that the three changes are: (1) a change of mind; (2) a change of will; and (3) a change of state or status. Thus, faith was appointed to change the mind, repentance to change the will, and baptism to change the status. Significantly, these also sustain a certain relation to time, past, present, and future. Thus, faith changes the present, repentance changes the future, and baptism changes the past.

In the case here, need for repentance by the believing apostles sprang from their sin of worldly pride and ambition, as attested by their striving for position and preeminence in the approaching kingdom.

Verse4
Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me: but whoso shall cause one of these little ones that believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea.

The particular qualities of little children commended by Jesus are humility, freedom from prejudice, teachableness, lovableness, trustfulness, faith, freedom from anxiety, and innocence. Receiving a little child in Jesus" name refers to complete acceptance of a child-like believer because of his innocent and unrestrained trust in the Lord.

The warning in this passage applies specifically to one who causes the loss of a human soul. Such a sinner shall suffer a fate worse than death. "The great millstone" in this place means literally "a millstone turned by an ass," and contrasts with the smaller millstones turned by hand (see the margin of the English Revised Version (1885)). Why is the fate of such an offender worse than death by drowning? Because eternal death will be his reward.

Verse7
Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh!

The divine plan calls for man to be tried, tested, and tempted. Satan and the forbidden tree were in Eden BEFORE sin entered. God desires the love of his children; and true love requires that there be freedom of the will and opportunity to make a choice. The opportunity for temptation does not reduce the guilt of sinners, nor does the necessity for temptation mitigate the guilt of those through whom temptation comes.

The expression "must needs be" speaks of a heavenly compulsion upon all things. The great issues of time and eternity proceed from God, and no appeal (or escape) from his total authority is possible. That heavenly compulsion was laid even upon Christ while he was in the form of man. He MUST be about the Father's business (Luke 2:49), MUST preach the kingdom of God (Luke 4:43), MUST put new wine in new flasks (Mark 2:22), MUST work the works of God (John 9:4), MUST suffer death (Mark 8:31), and MUST reign until all enemies are put under foot (1 Corinthians 15:25).

There MUST be heresies (1 Corinthians 11:19), MUST be wars (Mark 13:7), MUST be tribulations (Acts 14:21-22), MUST be offenses (above), MUST be separation from the visible presence of Christ (Acts 3:21), and Satan MUST be loosed for a little season (Revelation 20:3).

This sovereign MUST overshadows the Bible. The Scriptures MUST be fulfilled (Luke 22:37), and they MUST be preached (Mark 13:10). The apostles found this heavenly MUST written against them also (Acts 1:21-22); elders MUST be blameless (1 Timothy 3:8); preachers MUST forbear striving (2 Timothy 2:24-26); all worshipers MUST worship in Spirit and in truth (John 4:24); all who desire salvation MUST believe (Hebrews 11:6), MUST be saved in the name of Christ (Acts 4:12), MUST repent (Luke 13:3), and MUST be baptized (John 3:7). In death, there is an exception. Not all MUST die (1 Corinthians 15:51), but all MUST put on immortality and all MUST stand before the judgment seat of Christ (2 Corinthians 5:10). This is quite different from the old proverb about nothing's being certain except death and taxes, death being one of the few things not certain!

Verse8
And if thy hand or thy foot causeth thee to stumble, cut it off and cast it from thee: it is good for thee to enter into life maimed or halt, rather than having two hands or two feet to be cast into the eternal fire.

Most commentators, ancient and modern, make Christ's word here a metaphor applicable to the individual who should give up the most cherished friendship, indulgence; or habit, if such hinders spiritual life. It is also applied to the church itself which should put away evil members, even of the highest positions, lest the whole body of the church be contaminated. Thus, Dummelow has, "This giving up of what is pleasant and lawful, because to us personally it is a spiritual peril, is what our Lord means by plucking out the right eye and cutting off the right hand." Matthew 5:29-30).

Matthew 18:8, above. The lesson is identical in these cases and is repeated for emphasis. Special attention is directed to the Saviour's teaching on eternal punishment. See notes on Matthew 25:41. See under Matthew 5:29-30.

Verse10
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.

The subject of worldly ambition was still under consideration. Seeking for prominence and chief seats always leads to despising the poor, the lowly, and the humble; but Christ made it emphatically clear that in his kingdom such persons, described as "one of these little ones," are of the most transcending importance, and that the highest ranking angels in glory are charged with watching on their behalf. See more on angels under Matthew 1:20. In 2 Kings 25:19, certain ministers were spoken of as being "in the king's presence," an example of Oriental monarchies in which so-called "ministers of the face" held higher rank than others.

Verse12
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 goeth astray? And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray. Even so it is not the will of your Father who is in heaven, that one of these little ones should perish.

THE PARABLE OF THE LOST SHEEP

Christ spoke this parable twice, evidently for a different purpose on each occasion. In this instance, it stands for the infinite love and solicitude the Lord has for the very least of his human children; but in Luke's account of it, it appears to have been spoken as an argument against the Pharisees who would go to a lot of trouble for a lost animal but had no regard for a lost man. The parables are the same, but they are spoken with significant variations (Luke 15:3-7).

In the Scriptures, goats are used to represent sinners, and sheep represent Christians. The lost sheep, therefore, represents a child of God who has become a backslider, who is separated from the fold, and from the Shepherd.

Note these facts about a lost sheep: (1) It is absolutely defenseless, having no weapon of any kind, no gift of speed in flight, no cunning, no means of deception, its very cries being only a signal for the enemy to close in for the kill. Let every backslider behold here his helplessness apart from Christ. (2) The sheep has no sense of direction. A carrier pigeon would surely be able to return to its nest; a dog might find its way home, but a sheep? Never! (3) A lost sheep is surrounded by enemies, even the elemental forces of nature being hostile and often fatal to him when separated from the fold.

The parable suggests the earthly mission of Christ, the Good Shepherd, who left the joys of heaven to wander amid the bleak scenes of earth to recover lost and sinful people. It also has an application to the church, or flock of God, in that the true place for every sheep is in the fold. There is no safety for the sheep separated from the Shepherd and the fold.

The rejoicing of the Shepherd is stressed in this case; but in Luke's account, the rejoicing in heaven is emphasized.

Matthew 18:11 omitted in the English Revised Version (1885), appeared in many of the ancient versions and certainly bears some relevance in this context: "For the Son of man came to save that which was lost."

ANALOGIES IN THE PARABLE

The man with one hundred sheep is God.

The ninety-nine sheep are the faithful ones.

The one that went astray is the backslider.

The seeking for the lost is God's search for the unsaved.

The rejoicing represents God's pleasure over those who repent.

The fold (not mentioned, but implied) is the church, or fellowship with God.

The mountains stand for the dangers to backsliders.

Verse15
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.

The exclusive reference of the words of this verse to PRIVATE offenses only, and the rejection of their application to so-called PUBLIC offenses is without doubt an error, ably supported, widely received, and skillfully advocated by some of the great minds in the church of all ages, but still an error. It is God, not men, that should be obeyed. Macknight wrote, "Such are the rules which our Lord would have us observe in matters of private offense." 1 Timothy 5:20, "Them that sin, rebuke before all, that others may fear." But where is the authority in that for omitting the first and second admonitions? That the first and second admonitions do actually apply to "public" sins as well as private ones, appears from Paul's words to Titus, "A factious man, after a first and second admonition, refuse" (Titus 3:10). A factious man is a leader or promoter of a faction, an offense which, by its very nature, has to be PUBLIC! Yet Paul's instructions to Titus prove that our Lord's method, including the first and second admonitions, was honored even in cases like that.

Another passage sometimes cited as a release of our Lord's instruction here is that of Paul's public rebuke of Elymas (Acts 13:9-10); and yet it simply cannot be that the conduct of that inspired, Spirit-moved apostle is license for some preacher to sound off in public about the sins of any person of his acquaintance or in his congregation. Even Paul's withstanding Peter to his face, and the stern words publicly addressed to Peter on that occasion (Galatians 2:11), come under the category of Spirit-inspired utterances, essentially unique, and not intended as a repeal of the Lord's method outlined in the passage under consideration here.

Let it be remembered that Paul acted under the direct guidance of the Holy Spirit, under the immediate authority and commission of God himself, that he sustained absolutely no danger of being mistaken, and that he was not in either case dealing with an ordinary brother. Peter was a fellow apostle; Elymas was a notorious child of the devil, enjoying the status of a prime minister.

The view advocated here does not in any sense exclude the necessity of ULTIMATELY exposing wrong-doers before the whole church publicly, but we believe it is our duty to affirm that this can be done Scripturally, only after the first and second admonitions. In some35 years of the ministry, countless cases have been observed by this writer in which the FIRST effort to correct some alleged sin or error has been an ugly blast from a pulpit or in some religious paper, always justified, of course, on the basis that the alleged wrong-doing was a "public" matter, and therefore requiring no private confrontation with the "wrong-doer"! A careful study of Matthew 5:23-24; Matthew 18:15-17 and Galatians 6:1 will prove that there are no exceptions to Christ's injunction requiring spiritual persons to go to the offender first alone. That some people do not obey this injunction cannot remove it. It is the solemn conviction of this expositor that many of the divisions and sorrows that have come upon the church of our generation would have been prevented by a due regard to our Lord's words in this and related verses. When Christ's plan is tried, the usual result is gaining the offending brother; but when Christ's plan is thwarted, when public condemnations have been sounded abroad, it is then often too late to redeem the offending brother. His pride, feelings, and reputation, already compromised, make it exceedingly more difficult to effect an humble admission of his wrong and a penitent return to the truth.

Matthew 18:16).

Go to the offender first! That is God's commandment! Those who depart from it, preferring some other way, do so at their eternal peril.

Verse18
Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven.

All of the apostles, not merely Peter alone, were included in this promise. See under Matthew 16:19. Its mention in this context appears to make the action of a church in the rejection of an offending member a matter of the utmost consequences, now and eternally. See under Matthew 16:19.

Verse19
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 who is in heaven.

The greater efficacy of multiple prayers is indicated here. It cannot be understood how prayers of two persons may be more efficacious with God than the prayers of only one, but the fact is affirmed by Christ. Note that Jesus invariably said, "MY Father," whereas he always taught his disciples to pray, "OUR Father"! The uniqueness of Christ is seen in this observance. With himself, Christ's unique relationship to God was always in view.

Verse20
For where two or three are gathered together in my name, there am I in the midst of them.

This is one of God's most precious promises. Providential care on the part of God for his church is always available. The smallness of the church or its relative insignificance in the community is not a determining factor in God's concern for its peace and welfare. Two or three faithful disciples are enough to claim the Father's blessing. There is, however, one supremely overriding condition: that they be truly gathered together in the name of Christ. This means, by his commandment, by the authority of his will and teaching, in obedience to his specific commandments. and as his word directs. All gatherings are not covered, but only those where the full purpose is undertaken, as Jesus said, "in my name." It is, to be sure, a mystery how Christ can be present everywhere, and this mystery is set forth in

Revelation 1:12-13, in which the Son of God is seen among the seven golden candlesticks (his churches, or congregations). Christ's presence is not restricted to some vague "up there," but he is in his body, the church.

Verse21
Then came Peter and said to him, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?

This indicates that Peter had indeed made excellent progress but that he had not yet arrived at true spiritual discernment. His suggestion of forgiving seven times went considerably beyond the maxims of the rabbis who admonished forgiveness three times but not four times, basing their position upon the word of God to Amos, "For three transgressions of Damascus and for four, I will not revoke the punishment" (Amos 1:4). Even Peter's relatively magnanimous forgiveness until seven times, however, fell far short of Jesus" requirement of unlimited forgiveness (see on Matthew 6:14-15).

Verse22
Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.

Christ did not mean that Christians should keep a ledger, exactly calculating a precise number such as490 , or using a variant reading, 70 times and7. This simply means that a Christian must have the spiritual resources to keep on forgiving. Forgiveness of others was made a constant pre-condition of man's forgiveness by the Father, not only in these words of Jesus here, but upon other occasions as well. The business of forgiveness is so important that Christ immediately introduced one of his longest parables in order to reinforce the teaching and repeat the absolute necessity of forgiveness at the conclusion of it.

Verse23
Therefore is the kingdom of heaven likened unto a certain king, who would make a reckoning with his servants. And when he had begun to reckon, one was brought unto him, that owed ten thousand talents. But forasmuch as he had not wherewith 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. And the lord of that servant, being moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow-servants, who owed him a hundred shillings: and he laid hold on him, and took him by the throat, saying, Pay what thou owest. So his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee. And he would not: but went and cast him into prison, until he should pay that which was due. So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done. Then his lord called him unto him, and saith unto him, Thou wicked servant, I forgave thee all that debt, because thou besoughtest me: shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due.

THE PARABLE OF THE UNMERCIFUL SERVANT

There are a number of remarkable analogies in this heart-moving parable. The conduct of the unmerciful servant is so wicked as to be almost incredible.

ANALOGIES IN THE PARABLE OF THE UNMERCIFUL SERVANT

(It will be noted that this is the first of the parables in which God is represented under the analogy of a king).

1. God is represented by the king in this parable.

2. All men are servants of the king.

3. The servant with the enormous debt stands for every unredeemed sinner on earth whose debt is so large that it is impossible for him to pay it.

4. The king's forgiveness, without any merit on the part of the unmerciful servant, indicates God's grace.

5. The unfeeling conduct of the unmerciful servant shows how God looks upon the refusal of his children to forgive others.

6. The king's forgiveness "because thou soughtest me" shows that sinners need only to apply (in the proper way) in order to be forgiven. They need not "pay" anything.

7. The ultimate punishment of the unmerciful servant shows that all forgiveness is contingent upon the continuing faithfulness of the redeemed. Jesus certainly taught in this that one may fall from grace.

8. Those who have received mercy must give mercy, or else have the mercy they have already received revoked.

The size of the debt is significant. The English Revised Version (1885) margin shows a talent worth about $1 ,000; but even that enormous sum falls short of the truth. If, as seems likely, the Hebrew gold talent is meant, the figure becomes truly astronomical. Eight thousand talents was the construction cost of Solomon's temple! (1 Chronicles 29:4-7). Barker appraises this debt thus:

To give some idea of what a colossal debt this was, the total tax income of the five provinces of Palestine (Judea, Perea, Idumea, Samaria, and Galilee) was only eight hundred talents. In other words, the servant's debt was over ten times the amount of the national budget. Romans 7:14).

There is a nice distinction in comparing Matthew 18:26 and Matthew 18:29. The unmerciful servant "worshipped" his lord (who stands for God in the parable), whereas his fellow-servant only "fell down and besought" his creditor. Origen hailed this parable as a real jewel, pointing out that the Scriptures are very strict in indication, always, that worship belongs only to God. The King in this place stands for God; the unmerciful servant did not; hence, his debtor does not appear worshipping him.

The fault of the unmerciful servant was his failure to realize the enormity and absolute hopelessness of his debt. His earnest promise to repay it showed that he did not have the slightest conception of how much he owed. He appeared to be blind to the fact that one hundred lifetimes would not allow him sufficient space to repay it. This blindness later ruined him. A note of self-righteousness appears in his entreaty that if only a little time should be allowed he would repay it all! So many sinners fall into the same fault; their case, so they think, is not really so bad after all; they can make amends; their debt is nothing they cannot handle if allowed a little freedom; they can get along all right if merely let alone! Oh, how utterly beyond self-redemption is the plight of sinful man. Let all unsaved persons behold in this parable the plight of every sinner. And let the saved take care to forgive others if they would not incur the whole debt again!

The unmerciful servant's pitiful plea for mercy and his acknowledgment of that monstrous debt were all that was required to obtain mercy. What an encouragement to sinful man! It is not repayment which God demands, seeing that it is impossible in the first place, but the true and righteous beholding one's self in the true light of his own worthless and bankrupt condition, that makes one an eligible claimant upon the divine mercy. The Roman Catholic doctrine of purgatory finds no support here. The forgiveness the king extended to the unmerciful sinner was total, complete, and uncluttered with any penalties whatsoever. It would also have been permanent if the servant's conduct had not led to its revocation. That he later fell into condemnation was not due to any quality lacking in the full and free pardon that he received, but was due to his later conduct.

The size of the smaller debt is also significant. It was one hundred shillings, about $20 , compared to $10 ,000 ,000. Christ said that "With what measure ye mete, it shall be measured unto you" (Matthew 7:2). The unmerciful servant, however, would have had it otherwise. He would receive by one measure and measure to others by a different measure. So he thought.

The spectacle of his fellow-servant falling down before him in supplication for mercy was a very similar thing to what he himself had done only a little while before. How strange it is that he felt no mercy, no little touch of pity, no forgiveness for one whose plight must surely have reminded him of his own. He could have alleviated the distress of his fellow-servant with such trifling cost to himself that one can only wonder at a heart so calloused. And yet, this outrageous occurrence is made by Jesus to stand as the true picture of all his followers who will not forgive others.

Even the worst of offenses committed by men against Christians are as nothing compared to the offenses all have committed against God. The tragedy of this heartless act was further compounded and multiplied by the fact that, failing to recognize the port in which he himself had so lately escaped shipwreck, he nevertheless dragged the unfortunate off to prison, thus unconsciously condemning himself and revoking his own pardon.

The sorrow of the lesser debtor and the sorrow of all the fellow servants at what was done shows that it is not merely in heaven that sorrow flows from a knowledge of man's sin, but on earth too. When recipients of God's mercy become themselves bitter, vindictive, and unforgiving, all who behold it, in heaven or upon earth, are shamed and grieved by it. A Christian simply does not have the right, in any case, to withhold forgiveness from others.

The re-arraignment of the unmerciful servant saw him confronted with the king's sharp question, "Shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee?" His sin was not that, while NEEDING mercy, he refused it to another; but that while having OBTAINED mercy, he denied it to another. Those who have been forgiven must forgive.

The great problem in the parable is in the fact that after the unmerciful servant was forgiven, he yet landed in the hands of the tormentors until he should pay it all. The wise words of Richard Trench give the true explanation:

Nor may we leave out of sight that all forgiveness, short of that crowning and last act, which will find place on the day of judgment, and will be followed by a blessed impossibility of sinning any more, is conditional - in the very nature of things so conditional, that the condition in every case must be assumed, whether stated or no; that condition being that the forgiven man continues in faith and obedience ... which this unmerciful servant had failed to do. Matthew 1:25), laboring just as diligently to deny the same meaning here; As a matter of fact, the word "till" does have two meanings, and only the context may finally determine which is intended. In the case above, the debt is hopeless, and the expression "till he should pay all" does not envision any time, however remote, at which one should be able to work out a debt so large as this, even in purgatory! Again to quote Trench:

When the Phocaeans, abandoning their city, swore they would not return till the mass of iron which they had plunged into the sea appeared once more upon the surface, this was the most emphatic form they could devise of declaring that they would never return; such an emphatic declaration is this one. Acts 1:6). With such a system in mind it was natural for them to ask the question of this verse, for in earthly governments there are men of superiority in rank.

Little child is from PAIDION and according to Thayer it means a young child somewhat advanced in age beyond infancy; and old enough to have developed some traits of character. Jesus used this child for an illustration of the kind of temperament that would be of the greatest esteem in the kingdom of heaven.

Be converted has reference to the general rule that was to apply after the kingdom of heaven was set up, and not especially to these apostles. They had been baptized by John upon repentance and had been converted from their past course of life. But even they were in need of a change of mind on the subject of true greatness, otherwise they would not be fit to become members of the kingdom when the time came. But the verses on this matter state the subject as it was to apply to all people in their attitude towards Jesus and his fol-lowers. Become as little children refers to the humility that must accompany any professed belief in Christ and desire for his kingdom.

The comparison is made directly in this verse. Literal children were not to become members of the kingdom, for they do not need it, but men and women must become as these children on the matter of humbleness.

Such little child means the same as the little children of verse3. To receive such a person means to be friendly with him or show hospitality because of his humble character. This is to be done in the name of Christ or because he is a humble disciple of his and is trying to mold his life after his teaching.

To offend means to cause to stumble or go wrong, which indicates it has reference to those old enough to be responsible for their conduct and also liable to temptation. Such a person is called a little one figuratively because he has complied with verse3. Physical death by drowning would be a mild fate in comparison with that awaiting one who has caused a humble disciple of Christ to stumble and fall.

Offences means causes of stumbling or occasions in which a person meets with temptation. Needs be is from ANAGKE and the simple definition of Thayer is, "necessity," and he explains his definition to mean, "imposed either by the external condition of things, or by the law of duty, regard to one's advantage, custom, argument." In a world as large as this with its multiplied hundreds of activities and other circumstances, it would be unreasonable to expect it ever to be free from these temptations. However, that does not justify any man who is responsible for some specific case of offence.

:8-9

Since each man is responsible for his own conduct, he should overcome the cause of stumbling whatever it may be in his particular case. The lesson taught by the discarding of the hand and eye is explained at chapter5:29 , 30. Everlasting is from AIONIOS which Thayer defines, "without end, never to cease, everlasting." Hell is from GEHENNA and is explained at chapter Matthew 5:30.

To despise means to belittle or treat with disrespect, espe cially to do so because of the humble position in life that the person has. These little ones are the same as are described in verse3. Their angels means the guardian angels that God employs in His care for his children. In Acts 12:15 mention is made of "his angel" when the disciples at a prayer meeting were told that Peter was at the gate. Thayer defines the original word, "angel, messenger of God," and he comments on the word as follows: "Guardian angels of individuals are mentioned in Matthew 18:10; Acts 12:15." We have other evidence that God uses his angels in the care and watchfulness necessary for the welfare of righteous people (Psalm 91:11; Hebrews 1:13; Acts 27:23). We do not know how or when these angels work, for that is entirely in God's part of the divine providence. It is enough for us to have the assurance that such holy creatures are serving God in our behalf.

The American Standard Version and some other translations omit this verse on the ground that it is not in the early Greek manuscripts. But the same thought is contained in Matthew 9:13, so we lose nothing either way we consider the passage.

I believe this verse indicates the preceding one is genuine, for it is directly in the same line of thought. If Jesus came to save that which is lost it would be like a shepherd who would leave the sheep that were safely in the fold and go in search of the one that had gone astray.

We should observe that it is rejoicing and not merely love that the shepherd manifests over the sheep when it is found. He still esteems the99 as highly as ever, but there is not the occasion for joyous demonstrations over them that there is for the one just recovered.

This verse goes back to all of the others that speak of the little ones. We are sure they mean the humble disciples and not literally the small boys and girls for they are not in any danger, not being responsible for their conduct.

When Jesus was on earth he taught many things that could apply only while he lived, and others that were to become a part of the permanent law of his kingdom. The passage starting with this verse is one of the latter, for it includes mention of the church (verse17) and that would

have to be after he had gone back to his Father. Furthermore, there is nothing in the teaching of the apostles that disagrees with this passage, hence we are bound to conclude it is a law of the Lord today. The first thing a brother should do if another does him wrong, is to tell him to his face in the absence of any other person, and without having said a word to anyone else. It may be that the brother does not realize what he has done and will gladly adjust the difficulty. In such an event the trouble will be settled and it should never be made known to another one.

If the conversation fails to bring a reconciliation it will be evident that a more public knowledge of the affair will have to come. As a protection against any misunderstanding, the next meeting should have one or two witnesses that all things that are said may be proved in case further dealing becomes necessary.

These witnesses are to be intercessors also, for this verse speaks of the possibility that the offender will not hear them. This denotes that it will be proper for them to have something to say in this second meeting as well as being witnesses in case further controversy is necessary. If this meeting is a failure, the matter will have to become a public affair and the offended party should take his case to the church. The church has the right to hear the complaint and the report of the witnesses, and if it concludes the accused is guilty he should be required to make proper amends. If he refuses to do so he should be excluded which is equivalent to placing him in the same class as the heathen (people of the world) in that he will be put into the realm of Satan (1 Corinthians 5:5).

This verse is explained at Matthew 16:19.

One important function of the church is shown in verse17 and that was still in the mind of Jesus when he spoke the words of this verse. The apostles are given special attention because they were in the church first (1 Corinthians 12:28). But some things can be done without the presence of an apostle; the assurance of this verse comes under that class. We know that an apostle could perform his special function without the presence of another (Acts 19:6), yet this verse requires at least that two shall be present, hence this passage applies to disciples generally. The reason that two of the disciples is mentioned is that is the minimum of them that can compose a unit of the church referred to in verse17. Agree is from SUM-PHONEO which Thayer defines, "To be in accord, to harmonize, i. e., to agree together." It should be understood that they must agree in the things that are right, which were to be taught in other portions of the law of Christ. In other words, the Lord wishes his church to be united in its activities and perform as a whole while in the doing of things pertaining to the spiritual welfare of all. (See 1 Corinthians 5:4 and 2 Corinthians 2:6.)

For is from GAB which Thayer defines, "Truly therefore, verily as the case stands," which indicates that the conclusion of this verse is based upon the truth stated in the preceding one. In is from EIS and the passage means for them to gather into the name of Christ. But the name of Christ is confined to his church since all authority and glory must be given him through that body (Ephesians 3:21). Jesus will always be present in spirit when any group of two or more disciples is assembled according to verse19 and 2 Corinthians 2:10.

Seven is a prime number and in figurative language means completeness. The question of Peter was equivalent to asking if he should go to the limit in forgiving.

If seven means completeness then it would not be possible to go any further in the extension of mercy. We therefore understand the statement of Jesus here to have been spoken figuratively for the sake of emphasis.

See the comments at chapter13:3 on the scope and subject matter of the parables. No one of them was intended to cover everything pertaining to the scheme of human redemption. Some of them were suggested by a special circumstance, and then Jesus spoke a parable to compare the incident or conversation that called for it. The subject of selfishness toward those who have done us wrong, while forgetting our own sins, was suggested by the question that Peter asked of Jesus. The sins of one brother against another are illustrated by a commercial relationship, evidently because that would make the point easier to see. Yes, this parable was spoken to make the subject easier to understand, but Jesus was talking to his disciples and not to the multitude.

With the material subject as an illustration we would realize that ten thousand talents ( $2 ,000 ,000) would constitute a great obligation.

According to ancient laws a debtor and his family could be sold into slavery by his creditor to recover the debt; this master threatened to use that law.

The servant worshiped his lord by falling down and humbly asking for mercy. See the long note at chapter2:2 for the various meanings of that word.

It was compassion and not financial justice that caused this lord to forgive the debt. He did not deny the existence and justice of the debt his servant owed him, but was willing to forget about it because it was so great.

Gratitude should have prompted this man to show kindness to all others with whom he would have any dealings. Instead, he found a man who owed him a hundred pence ($1 ,600) and demanded payment, at the same time handling him brutally.

This servant prostrated himself and made the same plea that the creditor had made to his lord, assuring him of making payment as soon as possible.

Another ancient law permitted a debtor to be put into prison if he failed to make payment. While there he would be induced in some way to make arrangements to pay his

debt.

The ungrateful servant may have thought he would not be exposed to his kind master, but fellow-servants were aware of his conduct and reported it to him. Likewise man often thinks he can elude the eyes of the Lord but all things are known to Him.

The only reason the lord of this servant forgave his debt was that he desired it, not that it was a favor he had earned. In like manner we are taught that our Master is pleased for us to ask Him for the favor we seek (chapter7:7-11).

8:33. A simple request brought the remission of a vast obligation In favor of this servant. That fact should have induced him to grant this comparatively small favor that was so earnestly requested by his fellow-servant.

Tormentors is from BASANISTES and this is the only place where the word is used in the Greek New Testament. Thayer defines it, "One who elicits [obtains] the truth by the use of the rack, an inquisitor, torturor." It is used here to mean an officer who uses strong pressure to force the debtor into the acknowledgment of his debt and to take some action necessary to meet it.

If unworthy man will not forgive his fellow being, he need not expect the Father to forgive him, but instead to deliver him into a place of endless punishment where he will be "tormented" (Matthew 25:46).