Matthew 18

The Question About Who Is Greatest

1 At that time the disciples came up to Jesus, saying, "Who then is the greatest in the kingdom of heaven?"

2 And calling a child [to himself], he had him stand in their midst

3 and said, "Truly I say to you, unless you turn around and become like young children, you will never enter into the kingdom of heaven!

4 Therefore whoever humbles himself like this child, this person is the greatest in the kingdom of heaven,

5 and whoever welcomes one child such as this in my name welcomes me.

6 But whoever causes one of these little ones who believe in me to sin, it would be better for him that {a large millstone} be hung on his neck and he be drowned in the depths of the sea.

7 Woe to the world because of causes for stumbling, for [it is] a necessity [that] causes for stumbling come; nevertheless, woe to the person through whom the cause for stumbling comes.

8 And if your hand or your foot causes you to sin, cut it off and throw [it] from you! It is better for you to enter into life crippled or lame than, having two hands or two feet, to be thrown into the eternal fire!

9 And if your eye causes you to sin, tear it out and throw [it] from you! It is better for you to enter into life one-eyed than, having two eyes, to be thrown into fiery hell!

The Parable of the Lost Sheep

10 "See to it that you do not despise one of these little ones, for I tell you that their angels in heaven constantly see the face of my Father [who is] in heaven.

12 What do you think? If {a certain man has} a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go [and] look for the one that wandered away?

13 And if he happens to find it, truly I say to you that he rejoices over it more than over the ninety-nine that did not wander away.

14 In the [same] way it is not the will {of} your Father [who is] in heaven that one of these little ones perish.

Confronting a Brother Who Sins Against You

15 "Now if your brother sins against you, go correct him between you and him alone. If he listens to you, you have gained your brother.

16 But if he does not listen, take with you in addition one or two [others], so that by {the testimony} of two or three witnesses every matter may be established.

17 And if he refuses to listen to them, tell [it] to the church. But if he refuses to listen to the church also, let him be to you as a Gentile and a tax collector.

18 "Truly I say to you, whatever you bind on earth will be bound in heaven, and whatever you release on earth will be released in heaven.

19 Again, truly I say to you that if two of you agree on earth about any matter that they ask, it will be done for them from my Father [who is] in heaven.

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

The Parable of the Unforgiving Slave

21 Then Peter came up to him [and] said, "Lord, how many times will my brother sin against me and I will forgive him? Up to seven times?"

22 Jesus said to him, "I do not say to you up to seven times, but up to seventy times seven!

23 "For this [reason] the kingdom of heaven may be compared to a man--a king--who wanted to settle accounts with his slaves.

24 And [when] he began to settle [them], someone was brought to him who owed ten thousand talents.

25 And [because] he did not have [enough] to repay [it], the master ordered him to be sold, and his wife and his children and everything that he had, and to be repaid.

26 Then the slave threw himself to the ground [and] began to do obeisance to him, saying, 'Be patient with me, and I will pay back everything to you!'

27 So the master of that slave, [because he] had compassion, released him and forgave him the loan.

28 But that slave went out [and] found one of his fellow slaves who owed him a hundred denarii, and taking hold of him, he began to choke [him], saying, 'Pay back everything that you owe!'

29 Then his fellow slave threw himself to the ground [and] began to implore him, saying, 'Be patient with me and I will repay you!'

30 But he did not want to, but rather he went [and] threw him into prison until he would repay what was owed.

31 So [when] his fellow slaves saw what had happened, they were extremely distressed, and went [and] reported to their master everything that had happened.

32 Then his master summoned him [and] said to him, 'Wicked slave! I forgave you all that debt because you implored me!

33 Should you not also have shown mercy to your fellow slave as I also showed mercy to you?'

34 And [because he] was angry, his master handed him over to the merciless jailers until he would repay everything that was owed.

35 So also my heavenly Father will do to you, unless each of you forgives his brother from your hearts!"

Matthew 18 Commentary

Chapter 18

The importance of humility. (1-6) Caution against offences. (7-14) The removal of offences. (15-20) Conduct towards brethren, The parable of the unmerciful servant. (21-35)

Verses 1-6 Christ spoke many words of his sufferings, but only one of his glory; yet the disciples fasten upon that, and overlook the others. Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. Our Lord set a little child before them, solemnly assuring them, that unless they were converted and made like little children, they could not enter his kingdom. Children, when very young, do not desire authority, do not regard outward distinctions, are free from malice, are teachable, and willingly dependent on their parents. It is true that they soon begin to show other dispositions, and other ideas are taught them at an early age; but these are marks of childhood, and render them proper emblems of the lowly minds of true Christians. Surely we need to be daily renewed in the spirit of our minds, that we may become simple and humble, as little children, and willing to be the least of all. Let us daily study this subject, and examine our own spirits.

Verses 7-14 Considering the cunning and malice of Satan, and the weakness and depravity of men's hearts, it is not possible but that there should be offences. God permits them for wise and holy ends, that those who are sincere, and those who are not, may be made known. Being told before, that there will be seducers, tempters, persecutors, and bad examples, let us stand on our guard. We must, as far as lawfully we may, part with what we cannot keep without being entangled by it in sin. The outward occasions of sin must be avoided. If we live after the flesh, we must die. If we, through the Spirit, mortify the deeds of the body, we shall live. Christ came into the world to save souls, and he will reckon severely with those who hinder the progress of others who are setting their faces heavenward. And shall any of us refuse attention to those whom the Son of God came to seek and to save? A father takes care of all his children, but is particularly tender of the little ones.

Verses 15-20 If a professed Christian is wronged by another, he ought not to complain of it to others, as is often done merely upon report, but to go to the offender privately, state the matter kindly, and show him his conduct. This would generally have all the desired effect with a true Christian, and the parties would be reconciled. The principles of these rules may be practised every where, and under all circumstances, though they are too much neglected by all. But how few try the method which Christ has expressly enjoined to all his disciples! In all our proceedings we should seek direction in prayer; we cannot too highly prize the promises of God. Wherever and whenever we meet in the name of Christ, we should consider him as present in the midst of us.

Verses 21-35 Though we live wholly on mercy and forgiveness, we are backward to forgive the offences of our brethren. This parable shows how much provocation God has from his family on earth, and how untoward his servants are. There are three things in the parable: 1. The master's wonderful clemency. The debt of sin is so great, that we are not able to pay it. See here what every sin deserves; this is the wages of sin, to be sold as a slave. It is the folly of many who are under strong convictions of their sins, to fancy they can make God satisfaction for the wrong they have done him. 2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him. Not that we may make light of wronging our neighbour, for that is also a sin against God; but we should not aggravate our neighbour's wronging us, nor study revenge. Let our complaints, both of the wickedness of the wicked, and of the afflictions of the afflicted, be brought to God, and left with him. 3. The master reproved his servant's cruelty. The greatness of sin magnifies the riches of pardoning mercy; and the comfortable sense of pardoning mercy, does much to dispose our hearts to forgive our brethren. We are not to suppose that God actually forgives men, and afterwards reckons their guilt to them to condemn them; but this latter part of the parable shows the false conclusions many draw as to their sins being pardoned, though their after-conduct shows that they never entered into the spirit, or experienced the sanctifying grace of the gospel. We do not forgive our offending brother aright, if we do not forgive from the heart. Yet this is not enough; we must seek the welfare even of those who offend us. How justly will those be condemned, who, though they bear the Christian name, persist in unmerciful treatment of their brethren! The humbled sinner relies only on free, abounding mercy, through the ransom of the death of Christ. Let us seek more and more for the renewing grace of God, to teach us to forgive others as we hope for forgiveness from him.

Footnotes

• [a]. Literally "a millstone of a donkey"
• [b]. Some manuscripts have "around"
• [c]. *Here the direct object is supplied from context in the English translation
• [d]. *Here the direct object is supplied from context in the English translation
• [e]. Many later Greek manuscripts include vs. 11, "For the Son of Man came to save those who are lost."
• [f]. Literally "there are to a certain man"
• [g]. *Here "[and]" is supplied because the previous participle ("go") has been translated as a finite verb
• [h]. Literally "in the presence of"
• [i]. Literally "the mouth"
• [j]. *Here the direct object is supplied from context in the English translation
• [k]. *Here "[and]" is supplied because the previous participle ("came up") has been translated as a finite verb
• [l]. Some manuscripts have "Then Peter came up [and] said to him"
• [m]. Or "seventy-seven times"
• [n]. *Here "[when]" is supplied as a component of the temporal genitive absolute participle ("began")
• [o]. *Here the direct object is supplied from context in the English translation
• [p]. *Here "[because]" is supplied as a component of the participle ("have") which is understood as causal
• [q]. *Here the direct object is supplied from context in the English translation
• [r]. *Here the direct object is supplied from context in the English translation
• [s]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [t]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [u]. *Here "[and]" is supplied because the previous participle ("threw himself to the ground") has been translated as a finite verb
• [v]. *Here "[because]" is supplied as a component of the participle ("had compassion") which is understood as causal
• [w]. *Here "[and]" is supplied because the previous participle ("went out") has been translated as a finite verb
• [x]. *Here the direct object is supplied from context in the English translation
• [y]. *Here "[and]" is supplied because the previous participle ("threw himself to the ground") has been translated as a finite verb
• [z]. *The imperfect tense has been translated as ingressive here ("began to implore")
• [aa]. *Here "[and]" is supplied because the previous participle ("went") has been translated as a finite verb
• [ab]. *Here "[when]" is supplied as a component of the participle ("saw") which is understood as temporal
• [ac]. *Here "[and]" is supplied because the previous participle ("went") has been translated as a finite verb
• [ad]. *Here "[and]" is supplied because the previous participle ("summoned") has been translated as a finite verb
• [ae]. *Here "[because]" is supplied as a component of the participle ("was angry") which is understood as causal
• [af]. Or "torturers"