Matthew 18
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 (v. 1-6). II. Concerning offences in general (v. 7), particularly offences given, 1. By us to ourselves (v. 8, v. 9). By us to others, (v. 10-14). By others to us; which are of two sorts, (1.) Scandalous sins, which are to be reproved (v. 15-20). (2.) Personal wrongs, which are to be forgiven (v. 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.
Verses 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, Mk. 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 as 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 ch. 20:19, ch. 20:20 ; Lu. 22:22, Lu. 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?