seveNew European Commentary

 

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Deeper Commentary

18:1 At that time- At the end of chapter 17, the Lord has spoken of His death. According to the parallel records, the disciples had been arguing amongst themselves as to who was or would be the greatest amongst them in the Kingdom. This detail is omitted in Matthew because he seems to want to emphasize how in the light of the Lord's prediction of His death, the disciples still argued about petty things and were divided amongst themselves because of their own pride. In the shadow of the cross. Again we see how self-critical were the Gospel preachers and writers- for the Gospels are transcripts of how they usually preached the Gospel message.

The disciples came to Jesus, saying- Their arguments and divisions had been carefully conducted by them outside of His earshot, just as we can wrongly assume that our own church politics are somehow not in His presence. The Lord knew their discussions, for He asked them what they had been arguing about, and they refused to say (Mk. 9:33,34). Lk. 9:46,47 makes clear His perception: "There arose a reasoning (Gk. dialogismos) among them, which of them was greatest. And Jesus perceiving the thought (Gk. dialogismos) of their heart...". In any case, they gave the game away by asking who was greatest in the Kingdom. Luke is bringing home the point that the discussion amongst them also took place within their hearts; the thoughts of jealousy gave direct birth to the words spoken. 

Who then is greatest in the Kingdom of heaven- The present tense suggests that they had accepted the Lord's frequent teaching in the parables of the Kingdom that the rulership, the dominion of God is in essence now amongst His followers. They wanted to know which of them He considered the greatest. We could possibly infer that there was a perception that one of them, presumably Peter, was perceived by the Lord as the greatest. And they disagreed with that judgment. The Lord had indeed spoken of "the least in the Kingdom" (11:1), which suggests He did indeed see some element of gradation amongst His followers. Without doubt, Peter, James and John formed an inner three whom the Lord appeared to have especial hopes for, and out of them, Peter was the one the Lord seemed to have especial hopes for, and it had just recently been demonstrated in 17:24 that Peter was perceived even by outsiders as the leader of the pack. The Lord's response was that whoever became as the little child "is greatest in the Kingdom" (:4)- again, using the present tense, as if He saw the essence of His Kingdom as already existing in the form of the disciples. And yet He seems to suggest that their focus should be upon entering the Kingdom (:3) rather than being the greatest in it. The suggestion was that He doubted whether they had yet entered that community as they should have done; they had yet to be "converted" (:3). But at other times, He is so positive about them, especially when justifying and defending them to the unbelieving world around them. This is typical of love. Love is not blind, the weaknesses of the beloved are noted and commented upon, and yet the object of love is still seen as wonderful and spoken positively of to others. The whole Biblical teaching of justification and imputed righteousness is really just the logical outflow of the love of God and His Son for us. 


The Lord had repeatedly implied that He would be the greatest in the Kingdom, because He humbled Himself the most. When the disciples asked Him “Who is the greatest in the Kingdom?” (Mt. 18:1), they therefore reflected a complete lack of appreciation of His greatness. The disciples' immaturity and squabbling amongst themselves had led them to forget the superlative greatness of the One who stood and sat and walked amongst them. And conversely, they had failed to allow His surpassing greatness to make all discussion about which of them was the greatest absolutely irrelevant. Thus their perception of His greatness, the extent of it, and the nature of it, only grew after His death.

Mk. 9:35 adds that before the Lord called the child to Him, He made the comment that "If any man desire to be first, the same shall be last of all, and servant of all". The Lord Himself on the cross was the ultimate "servant of all", and therefore was the first of all. This may explain the Lord's comment that the last shall be first and the first last (Mt. 19:30)- He may have intended us to read in an elipsis to the effect that he who wants to be first shall be last, and he who wants to be last shall be first. There was to be a glorying in being the last, the servant of all- exemplified in the Lord's washing of the disciples' feet.

18:2 And he called to himself- Just as the Lord is often described as calling the disciples. The idea is that those called, which included the disciples, should be as little children.

A little child- The disciples are framed as doing exactly the opposite soon afterwards, when they forbad the little children [s.w.] to come to Jesus (19:13)- whereas the Lord actually invited them to Him. Again we note how the Gospel writers present the disciples as so often out of step with their Lord.

And set him- The Greek means to stand, not to sit- this is how it is usually translated. Mk. 9:35,36 says that the Lord sat but He stood the child in their midst. But histemi, often translated "set" in Mt. 18:2, has the strong connotation of standing up or setting someone up in a position. "The midst" suggests the disciples were in a closed circle, and the Lord stood the child within the circle. If you call an onlooking child into the midst of a group of unknown adults, they will typically not want to come. We see the powerful attraction of the Lord to children in that this child came, although likely with much nervousness, wanting to come to Jesus, but not into that closed circle of men- just as so many today. Almost certainly the child came to the Lord and He held the child close to Himself; for He goes on to urge the disciples to "receive" such little ones, implying they were reluctant to have the child amongst them. That closeness to the Lord was what was being set up as an example. The scene is portrayed graphically if we put the Gospel records together- the Lord sat with the men in a circle around Him, He calls the child to Him, stands him up "by Him" (para Him means close by Him, Lk. 9:47) and then 'takes' him, cuddling the child to Himself "in His arms" (Mk. 9:36)- whilst He is sitting down. The natural response of the child who had been stood would be to want to sit down, holding on to Jesus, and not to stand above those men with their attention focused upon him. This natural desire to come down, to humble self, is what is being memorialized by the Lord as the pattern for all who wish to enter His Kingdom. Perhaps we can imagine the scene even further- the child would've wanted to come to Jesus personally, but the circle of disciples with their apparent superiority and judgmentalism would've been offputting. But still the child came, and the Lord in Luke's record urges the disciples to allow the child to join the circle and "receive" him. This scenario is seen so often in the body of Christ in our days. In the early church, there soon developed a problem about 'receiving' others, not least children, women and Gentiles- and the Gospel records through this incident show how seriously wrong the disciples were not do do so. Luke's record goes on to record the incident with John's disciples where the Lord's disciples didn't want to "receive" them- implying they did not immediately grasp the teaching themselves.

In the midst of them- This phrase is used several times about the Lord Jesus Himself standing in the midst of His followers (Lk. 24:36; Jn. 1:26; 8:9; 20:19,26). The supreme "child" was the Lord Jesus. This connection between Him and that child was it seems perceived by Peter later, when he uses the same word to describe the Lord Jesus as God's "holy child" (Acts 4:27,30). If as suggested the Lord held the child to Himself, the identification would have been visually powerful and the image would've remained with the disciples. The Lord Himself clinches the connection by saying that whoever becomes as that child will be the greatest in the Kingdom- and He clearly was and is the greatest in the Kingdom (:4). Lk. 9:48 makes the connection beyond doubt in recording that the Lord then said that "Whosoever shall receive this child... receives Me". His subsequent comment there that "For he that is least among you all, the same is great" is surely a reference to Himself, rather than urging them to be the least so that they might be the greatest. The Lord's answer as to who was greatest in the Kingdom was therefore to indirectly point out that He is the greatest, and we should simply seek to be like Him, using the little child as a template to that end. The antidote to division, therefore, is to be focused upon Christ and to seek to simply enter the Kingdom- the things of the Kingdom and of the Name (Acts 8:12).

The Lord took a child and set him in the midst of those rough fishermen and tax collectors. He said that they must become like that child; and further, they must receive that child as a representative of Himself, and thereby, of God Himself. In probable allusion to this, Paul teaches that in malice we should be children, but in understanding: men (1 Cor. 14:20). The child in the midst of men, wide eyed, simple and sincere amidst men full of cynicism and human wisdom and self-righteousness and the gruffness of the flesh... This was a symbol of every true believer, of the Lord Himself, and of Almighty God, as they were and as they are in the midst of a world and even a brotherhood that, like the disciples, so often stares on uncomprehending. The aptness was not in the child’s humility [if indeed a child can be humble], but in the purity of the innocence and sincerity and unassuming directness.

18:3- see on 13:15,16.
And said: Truly I say to you, except you turn and become as little children, you shall in no wise enter into the kingdom of heaven- This is all sober language, repeated quite soon afterwards (Mk. 10:15; Lk. 18:17), indicating the degree to which the Lord saw the salvation of the disciples as being in doubt unless they were going to humble themselves, and quit their pride and the divisions which come from it.

There are levels of conversion, as exemplified in the life of Peter who was not totally 'converted' until he devoted himself to strengthening his brethren after his encounter with the Lord after the resurrection. The same Greek words for "become as" are used for the need to become as their Lord and Master (10:25). The focus was to be upon becoming as Christ, rather than seeking greatness amongst themselves. The idea of 'becoming' suggests a process- to become as Him was to be the thrust of Christian life.

18:4 Whoever therefore shall humble himself- This is the very language of the Lord Jesus on the cross; the hymn of Phil. 2 speaks of seven stages in the Lord's self-humiliation until He finally died "the death of the cross" (Phil. 2:8), and then the hymn speaks of seven stages of exaltation. This is yet another indication that the little child, the one who would be greatest in the Kingdom, was to be seen as representative of the Lord personally. The disciples had initially followed John the Baptist, and his message had been that men must be "brought low" (s.w. 'humble self'; Lk. 3:5). And yet they had clearly not grasped this, even though in chapters 12 and 13 the Lord seems to rejoice that they had responded to John in spirit and truth, unlike Israel generally. Such was His grace and positive feelings about His beloved. To humble oneself suggests conscious effort, and yet it is almost impossible to make ourselves more humble by our own act of the will, or by some self-instigated internal intellectual process. Paul speaks of how God humbled him (2 Cor. 12:21), and Peter speaks of humbling ourselves "under the mighty hand of God, that He may exalt you" (1 Pet. 5:6). He is willing to humble those who wish to be humbled, and so the essence of self-humiliation is surely to appreciate that God is seeking to humble us, and to cooperate with this, allowing His mighty hand to humble us, rather than resisting the process. We need to daily carry this in mind- that today, God seeks to continue His process of humbling us, so that He might exalt us in His time.

So how, then, can we ‘humble ourselves’? When Israel was a child... she was humble, as we should be after our spiritual rebirth at baptism. It is evidently not something natural; for it is a fruit of the spirit we must develop. It isn’t a natural timidity or nervousness or shyness. By realising our own sinfulness, we will realise our condemnation, and thereby be ‘brought down’. For we are condemned for our behaviour, but saved out of that condemnation. The exact, vast debt is reckoned up- before we are forgiven (Mt. 18). We have been invited through the Gospel to sit down in the Kingdom: “But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:10-11). Humbling ourselves is therefore sitting down in the lowest place- not just a low place. Strictly, the Greek means ‘the farthest’ away from the Lord Jesus, who sits at the head of the table. Like Paul we must somehow get that deep and genuine apprehension that we are “chief of sinners”- and sit in the lowest, farthest place. This would mean that we ‘each esteemed our brother better than ourselves to be’, not in any naïve, meaningless way; not seeing strengths where they simply don’t exist; but seeing him [or her] that way simply in comparison to our own lowness. Seeing others as higher than ourselves is a sure remedy for every case of ecclesial friction and division. So often pride develops from a worry about what others will think of us, a desire to be seen as acceptable and not unusual. It leads to a hyper-sensitivity regarding what others may be implying about us [I am verily guilty of this]. The humbled mind will not see things in these terms. If only we would each, personally, learn this lesson, or at least grasp the truth and beauty and power of it. The publican was so worried about his own position before God that he paid no attention, so we sense, to the hypocritical brother next to him: “The publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner… this man went down to his house justified rather than the other: for … he that humbleth himself shall be exalted” (Luke 18:13-14). That sin-conscious man is an essay in self-humbling. This is why David sometimes parallels “the meek” and the repentant sinner (e.g. Ps. 25:8,9).
It seems to me that so often in His teaching, the Lord was speaking to and about Himself. We understand from Phil. 2:8 that on the cross, the Lord "humbled himself". He used just those words in speaking of how the greatest in the Kingdom, the one who would be the most highly exalted (and He surely had Himself in view) was the one who would be the most servile in this life. His references to becoming as a servant He therefore spoke partly as exhortation to Himself (Mt. 18:4; 23:12; Lk. 14:11; 18:14). The Mt. 18:4 reference speaks of humbling oneself in terms of being converted and becoming like a little child. This was lived out by the Lord in His life and ultimately in His acceptance of the death of the cross. Yet this is what "conversion" is essentially about. In the same way as the Lord Jesus Himself had to be "converted" even at the very end of His life, to accept the awfulness of the crucifixion with an almost child-like simplicity (in some ways- e.g. His silence when surrounded by evil accusers, just like "the child in the midst"), so we too will pass through stages of 'conversion'. Note in passing that the same idea of the humble being exalted is used by the Lord in Lk. 18:14 with reference to how the humble man recognizes His own sinfulness. Whilst the Lord was sinless, perhaps part of His humiliation and taking on a servant-form involved His acceptance of the full horror of sin, and His willingness to bear it for our sakes.

Whilst humility isn't a natural characteristic of children, we are asked to take as it were a snapshot of that child in that situation, looking at the ground, pining away inside himself. The Lord said that the child had "humbled himself" (Mt. 18:4)- showing that He didn't see children as naturally humble. But as he stood (or sat, Mt. 18:2 Gk.) in the middle of the circle, the impishness and immature self-assertion was driven out, and in a moment the child was humbled. That child in that situation, the Lord said, represented the true disciple; and it represented Himself, the Lord of glory. It seems to me that the Lord was standing next to the child, identifying Himself with it, in the middle of the circle of disciples. In the very same context, a few verses later the Lord spoke of how He was in the midst of the disciples (Mt. 18:20). There is no doubt He saw that humbled child as the symbol of Himself, possibly implying that He Himself had been progressively humbled, from one level to another. Yet in Lk. 9:48, the Lord goes further: the child represents not only the believers and their Lord, but also the Father (Mt. 18:5; Lk. 9:48). The humble surroundings of the Lord's birth, the way the exalted Lord of life and glory appeared from the tomb dressed like a working man (whilst the Angels, far inferior, had shining white garments), the way during His life He spoke in such a way that reflected His lack of formal education (Jn. 7:15)- all this shows a humble, super-human Father. And His Son was and is the same. Indeed, Lk. 2:12 RV (cp. Is. 7:11,14)  says that the sign would be that the Son of God would be laid in a cattle trough; this was to be the extraordinary indication that God Himself was involved in this wonderful birth.

As this little child- In Against Celsus 3.55, Origen defends Christianity against the allegation that it requires men to leave the world of men and go mix with women and children in “the washerwoman’s shop”- presumably a house church Celsus knew. Lucian of Samosata even mocked Christianity as being largely comprised of children and “old hags called widows”. Marcus Cornelius Fronto likewise mocked the way “children” [and by that term he would’ve referred to teenagers too] participated in the breaking of bread [Octavius 8-9]. The teaching of the Lord Jesus was attractive to children / young people. They like women were treated as of little worth; the Greco-Roman world considered that children had to be taught, and couldn’t teach a man anything. But the Lord Jesus repeatedly set children up as examples of discipleship (Mk. 9:36,37; Lk. 9:47,48; as Heb. 12:5-9). So we can understand the appeal of early Christianity to young people, teenagers, especially girls. O.M. Bakke has written a fascinating study entitled When Children Became People. The thesis is that the teaching of Christianity gave disenfranchised people an identity and meaning as persons- women and slaves are obvious examples- but this also applied to children / young people. They too were disregarded as people in Mediterranean society; and yet in Christ they were given their value as people. In the house church setting, we can imagine how this happened. Celsus mocks how teenage boys go to Christian house churches to be taught by women- reflecting how attractive Christianity was for young people. Solomon’s words: "I am but a little child: I know not how to go out or come  in”, i.e. to rule God's Kingdom (1 Kings 3:9) are alluded to in Mt. 18:3,4; become a child so you can rule the Kingdom; Christ was the greatest child as he will be the greatest ruler. This sets Solomon up as our example in this respect.

The same is the greatest in the kingdom of heaven- Elsewhere the Lord taught that he who humbled himself would be "exalted" (Mt. 23:12; Lk. 14:11; 18:14), a word which is used both about His 'lifting up' on the cross (Jn. 3:14; 8:28; 12:32 and His ascension to Heaven (Acts 2:33; 5:31; Eph. 4:8), with all the subsequent 'exaltation'. Again, we sense that He has Himself in mind here- He who made Himself the lowest, was to be lifted up both on the cross and to Heaven. Paul makes a telling allusion to this idea in saying that he has humbled himself, not so that he would be exalted, but so that the weak brethren in Corinth might be (2 Cor. 11:7). When Peter later preached that Jesus was 'the exalted one' (Acts 2:33; 5:31) he perceived finally what the Lord was driving at here- that He was the greatest, the most exalted one, because He had humbled himself the most. And therefore all argument about seniority or greatness amongst the body of Christ was therefore irrelevant and deeply inappropriate.

On at least four separate occasions, the Lord taught that he who exalts himself will be abased, and he who humbles [s.w. abases] himself will be exalted (23:12; Lk. 14:11; 18:14). This was clearly a major theme in His exposition of the Gospel of the Kingdom; this is what will happen when that Kingdom is established at His return. He paralleled conversion with humbling oneself (Mt. 18:3,4). The humble will be exalted, and the exalted humbled. Because this will happen, we must now humble ourselves, so that then we might be exalted. The majority of references to humility in Scripture refer to humblingoneself; humility, hard as it is to define, is something consciously done, as an act of the will. Yet the Father confirms us in our efforts. The Lord humbled himself to die on the cross (Phil. 2), and yet the crosshumbled him (Acts 8:33). If we don’t humble ourselves now, then God will do this to us through the process of condemnation at the judgment. In this lies the insistent logic of humility. It was the logic Israel failed to comprehend... "When Israel was a child...". It is prophesied of those who will be condemned: “Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty [as Moses did in this life]. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low” (Is. 2:10-12). “And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: But the Lord of hosts shall be exalted in judgment” (Is. 5:15,16). There are many similar passages; the theme of ‘bringing down’ pride is a major one in the first half of Isaiah (2:17; 13:11; 25:5,12; 29:4; 32:19). They pave the way for the announcement that in man’s response to the Gospel of Christ, “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain” (Is. 40:4). By the hills of human pride being brought down, and the giving of confidence to those so low in the valleys of hopelessness and lack of self respect, there is a levelling of all those who respond to Christ. But more than this; in this lifting up of the hopeless and bringing down of the proud, there is a foretaste of what will happen in the future day of judgment. In essence, “we make the answer now” by whether or not we bring down our pride, or whether we summon the faith in God’s grace and imputed righteousness to believe that we, who are nothing, are lifted up in His sight. “Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low” (James 1:9-10).

 

18:5 And whoever shall receive one such little child in my name receives me- To not offend others we must “receive” them (Mt. 18:5). It is written of Jesus that when crowds of materialistic, fascinated people followed Him, “He received them, and spake unto them of the Kingdom” (Lk. 9:11). He didn’t just turn round and read them a lecture about the Kingdom. “He received them”. Presumably Luke means to reflect how he perceived something in the Lord’s body language that was receiving of that crowd of peasants- whom we would likely have written off as just dumb groupies with no more than surface level interest. And we too must receive one another, even as the Lord has received us (Rom. 15:7)- and this includes receiving him who is even weak in the faith (Rom. 14:1). We should be looking for every reason to receive and fellowship our brethren, rather than reasons not to.

The disciples would've had to open their closed circle to allow the child to enter. As the child settled down in the arms of the Lord Jesus, he was effectively added to the circle of disciples. Children were counted as non-persons in first century society, along with women, serious sinners, the mentally ill and lepers. The Lord is powerfully teaching that our attitude to such persons is our attitude to Him and therefore to God (Mk., Lk.). The challenge comes down to many of us too, who come from closed table communities. The Lord foresaw that to form a tight circle around Him was the natural response of those who followed Him, but He is saying that unless we open that circle, we are in danger of actually not having received Him at all. Our not receiving of such persons is going to make them stumble ("offend them"), and this warrants eternal condemnation. The Lord had bidden the disciples 'humble themselves', and now they are given an opportunity to do so- by 'receiving' amongst themselves, as one of them, into their circle, a little child. Opening our circle and accepting amongst us those who do not share (at least, at this time) our level of faith, understanding or even culture- this is indeed a humbling experience. All that is in us cries out to keep them excluded, and to keep our circle tightly closed against them. But the argument for a closed circle, or a closed table, is ultimately one which originates in pride and a refusal to humble self. 

The little child was to be identified with the Lord Jesus personally. See on 18:2. To not receive the little ones is to not receive Jesus personally. The issue is of eternal importance, as the next verse emphasizes. We cannot simply go along with such rejections and refusal to receive others just because it is the policy of a church or fellowship to which we have belonged or grown up in. Social death and rejection by our brethren is nothing compared to the painful rejection at the last day which the Lord speaks of. 

Mark inserts at this point the question about a man casting out demons although 'not following us' (Mk. 9:38-42). The Lord rebukes them for this and goes on to warn them about not offending little ones. In Matthew, that warning follows straight on from the teaching about the need to receive little ones- as if refusing to receive them is what makes them stumble. The case raised by the disciples, as it were in protest at His teaching about receiving little ones, was presumably one of John's disciples. Although they had a different spiritual culture, history and even doctrinal understanding, the Lord had earlier likened both His and John's disciples to children in the marketplace working in parallel, presenting the same message in different ways. They were admittedly immature in some ways and in parts of their doctrinal understanding, but the Lord is teaching that this is what made John's disciples "little ones", and they must still be accepted. The Lord warns twice in that section in Mk. 9:38-42: "Forbid him not". This is the same as saying 'Receive him, do not forbid him from entering your circle'. It is the same word which the Lord will go on to use in Mt. 19:14 about not forbidding another group of "little children". The Jewish world was to be condemned exactly because they hindered or forbad [s.w.] men to enter the Kingdom (Lk. 11:52- see on 18:7 Woe to the world). Peter surely alludes to the Lord's teaching when reasoning: "Who can forbid water" that Gentiles be baptized (Acts 10:47). Refusing baptism to those not considered good, ready or mature enough is surely a way of forbidding and not receiving little ones.

18:6 But whoever shall cause one of these little ones that believe in me to stumble- Why the warning against offence, causing to stumble, in this context? The context so far in this chapter has been about the need for humility and not dividing against each other in jostling for seniority in the community of believers. Lk. 9:48 says that the Lord went further and urged the disciples to receive such children. Surely the connection is in the fact that refusing to receive little ones and divisions amongst believers are what cause little ones to stumble, hence Paul brackets together "divisions and offences" (Rom. 16:17). This is the sin of division- it causes little ones to stumble, and that is so true to observed experience in the body of Christ. Refusing to receive little ones and divisions over this matter have caused so many of the little ones to go away from Christ. Lk. 17:1,2 repeats the teaching about not offending little ones, and the Lord goes on to teach about the need for unlimited forgiveness of others. Not forgiving is a form of not receiving others, and this too can lead the person to stumble from the way. 

The implication may be 'Even just one'. If 'just' one person is rejected by us, then we have not received Christ and condemnation awaits us. Each encounter we have with people is therefore of eternal moment and significance. We cannot hide behind any sense that 'generally' we are innocent on this matter; if just one is rejected by us, then the Lord's terrible picture of condemnation must loom large before our eyes. Of course we can in this life repent and seek to put things right with one we previously rejected. But for the rest of our days we need to live in quiet humility realizing that we should have been rejected, that we caused a little one to stumble from the way, and our salvation truly is by grace.

By "little ones who believe in me" the Lord was clarifying that He was not so much talking about the spiritual acceptance of children as the acceptance of believers in Him whom His disciples might consider spiritually immature or inappropriate for acceptance into their closed circle. This may well have reference to John’s disciples, whom the disciples were slow to accept, both in the Lord’s ministry and probably also in the early years of the church. In the parallel records, He saw those who “follow not us” as being “on our part”, not losing their reward, as being the little ones who believed in Him; and He saw wisdom as being justified byall her children, be they His personal disciples or those of John (Mk. 9:38-41; Lk. 7:35). John’s men had a wrong attitude to fellowship- they should have ‘followed with’ the disciples of Jesus; and it would seem their doctrinal understanding of the Holy Spirit was lacking, although not wrong (Acts 19:1-5). Indeed, they are called there “disciples”, a term synonymous with all believers in Luke’s writing. And the Lord too spoke in such an inclusive way towards them. No wonder His disciples had and have such difficulty grasping His inclusiveness and breadth of desire to fellowship and save.

It would be better for him that a great millstone should be hung about his neck and that he should be drowned in the depths of the sea- The very language of Babylon's judgments at the last day. The believer who makes another to stumble by not receiving them is therefore no better than Babylon, the archenemy of God and His true people. And Rev. 18:21 speaks of how Babylon shall be cast into the sea as a millstone- such 'believers' will at the last day face Babylon's judgments, they will be "condemned with the world" (1 Cor. 11:32), sent back into it from the judgment seat of Christ to share the world's fate. Even though externally they had been so separate from the world, so separate that the refused to receive the "little ones". But this attitude is in fact a worldly attitude; by having it, we are showing that we are of the world.

A nice picture of the Lord's perception of the disciples is found in the way He said that the little boy who came to Him, responding to His call (Mt. 18:2) represented the "little ones" who believed in Him (Mt. 18:6). 'Little ones' is a title of the disciples in Zech. 13:7; Mt. 18:3; Jn. 21:5; and it is disciples not literal children who have Angels in Heaven (Mt. 18:10). The context in Mt. 18:11,12 speaks of the spiritually weak, implying the 'little ones' were spiritually little as well. Christ's talking to them while he knew they were asleep in Gethsemane and the gentle "sleep on now" , spoken to them whilst they were asleep (Mk. 14:41,42), sounds as if He was consciously treating them as children- especially fitting, given their spiritually low state then. His father-like care for them is seen also in His promise in Jn. 14:18 RVmg. that He would not leave them “orphans”, but He would come to them. The disciples were not orphans- because they had a true and real Father-figure, in the Lord Jesus. But the disciples were the Lord's children. John records in his Gospel only once how Jesus described His disciples at the Passover meal as “My little children” (Jn. 13:33). The Lord Jesus was acting as the father of the family, instructing his children as to meaning of the Passover. But the same phrase occurs seven times in 1 John. He had dwelt upon that phrase of the Lord’s, and it clearly came to mean so much to him. Our child-father relationship with the Lord Jesus likewise needs sustained meditation. In this sense, the Lord Jesus was manifesting the Father, and thus leading the disciples to the Father through Him. 

Drowning in the depth of the sea was a common figure for the condemnation of the wicked. And yet Mic. 7:19 had spoken of how the sins of the faithful in Judah would be cast into the depths of the sea and drowned like the Egyptians at the Red Sea. And yet individual condemnation is spoken of with the same metaphor. The meaning is surely that our sins will be condemned, and thus forgiven; but if we are not identified with our sins, then we shall not be. In this lies a strong basis for understanding Paul’s introspection of Romans 7- clearly he recognizes his sins, but doesn’t identify himself personally with them. 

We rather than the Lord are the ones who in essence have demanded our condemnation; His judgment is merely reflecting our own choice. The idea of self-condemnation is perhaps behind the Lord's teaching in Mt. 18:6. If we offend one of His little ones, "it is profitable for [us] that a great millstone should be hanged around [our] neck, and that [we] should be sunk in the depth of the sea" (RV). This is the language of Babylon's future condemnation at the last day (Rev. 18:21). But how can such a condemnation be "profitable" for us? Remember that James teaches that in some things, we all offend someone (James 3:2). Maybe the Lord is saying: 'When you offend others, as you all do at times, then you're deserving of condemnation at the last day. But condemn yourselves for it, now, in this life; that will be profitable for you, and then you need not be condemned at the last day'. It's a sober thought, that deserves introspection. We all offend others- let's give James' words their full weight. And instead of going down the road of 'Yeah but it was after all their fault they allowed themselves to be offended...', let's just allow these Bible passages their obvious meaning. Our poor attitude to others at times shouts for our condemnation. And we need to recognize that, resolving to live life ever more sensitive to our colossal impact upon others.

18:7 Woe to the world... the man- CEV: "The world is in for trouble because of the way it causes people to sin". The kosmos in mind was surely the Jewish world [the word usually has this primary meaning in John's Gospel]. In this case "Woe to that man" would then be specifically addressed to the disciples; they were to take the warning to themselves each one, which is why the next verse speaks of the need for 'you' singular to do absolutely everything to avoid causing another to stumble. The Jewish religious system caused men to stumble, as the Lord often pointed out. Bu there would be an especial woe to the individuals who caused the stumbling, because for doing this they will be liable to personal condemnation. The Jewish world, the system, was to face the "Woe" of Divine judgment specifically because it made men stumble spiritually. That's what these words of Jesus seem to be saying, and His criticisms of that system recorded elsewhere would accord with that view- the 'Woes' He pronounces on the Jewish system in Mt. 23 particularly focus on the damage that system did to people, and the barrier it became between God and man.

Because of temptations to stumble! For it is necessary that the temptations occur, but woe to that man through whom the temptation comes!- The Lord continues His theme of giving offence to others when He says: “It must needs be that offences come; but woe to that man by whom the offence cometh! [The Lord must have said this after such careful introspection, knowing that He was the rock of offence to many, and that Jewry were to be ‘offended’ by Him]. Wherefore if thy hand or thy foot makes you a cause of stumbling [i.e. to others], cut them off…” or else you will be condemned (Mt. 18:7 Gk.). This is how important it is to search our lives and see what may cause others offence. And, in His relentless way, the Lord continues: “See that ye despise not one of these little ones” (Mt. 18:10), the little ones He has Himself just been so careful not to offend, by paying up His taxes. We offend people by ‘despising’ them. And, on and on and on, Jesus incisively takes His teaching further- in the parable of the shepherd who seeks the lost sheep.

 To not seek others’ salvation is to despise them. We may not think we are despiteful people. But effectively, in His eyes, we are…if we neglect to actively seek for their salvation until we find it. To not offend others is thus made parallel to seeking their salvation. And the shepherd seeking the lost sheep matches the man who plucks out his eye and cuts off his hand lest they offend others. So you see the parallels throughout Matthew 18:


Lest we offend them

Pay the temple tax, go fishing, make the effort

Lest we offend others and are cast into condemnation

Pluck out our eye, cut off our hands and feet

Lest we offend the little ones and are cast into the sea

Receive the little ones as if they are Christ, see the Christ in them

Don’t despise others

Go out looking for the lost sheep with unlimited effort

Lest we are cast “to the tormentors”

Give unlimited forgiveness to your brother, try to “gain your brother”

The self-willed effort we must make to not offend our brother is quite something. Just imagine looking at yourself in the mirror, wedging your finger nails under your eye socket, and pulling out your eye. This is the conscious effort we must make not to offend, and thereby to save. It’s really quite something. Note that the parallels tabled above show that to not offend is to save. If we seek above all the salvation of others, then we will not offend them. We will, quite simply, care for them as the Lord cares for us.

 

18:8 And if your hand or your foot causes you to stumble- Cause you to stumble. The context has spoken of not offending the little ones, and of the terrible condemnation awaiting those who cause others to stumble. There are two legitimate meanings of the words here. The idea could be ‘If these things cause you to stumble others’; or, ‘If these things cause you yourself to stumble’. But the ambiguity is surely intentional. If we make others to stumble then we have made ourselves stumble, for if we make others stumble out of the way to the Kingdom, then we shall not be there ourselves. The point is clear- we are to go to absolutely any length, paying any personal cost, in order not to cause stumbling to a little one.


Cut it off- I suggest the Lord is parodying the orthodox Jewish idea of cutting off members of the community in order to preserve the rest of the body of believers- an idea equally common today amongst some in the new Israel. The Lord is saying that in order to avoid personal condemnation, we are to cut off our own limbs if necessary- in order to avoid causing a little one to stumble. The cost of not causing the little ones to stumble is therefore very personal; because communities, both secular and religious, tend to cause little ones to stumble by their policies, it follows that individuals will pay a high price for stepping out of line by insisting that we will not cause them to stumble. The preceding verse has explained how “the world”, the Jewish religious system of the Lord’s time, the ekklesia of the day, lead others to stumble, and that individuals must take personal responsibility for this. In the same way as the whole system was destroyed in AD70, so personal condemnation at the last day awaits the individuals who make others stumble. 


And throw it away- The Greek for “cut off” here is that translated ‘hew down’ in speaking of condemnation at the last day in Mt. 3:10; 7:19; Lk. 13:9; Rom. 11:22. The idea of ‘casting’ ["throw it"] is used about the casting of the rejected into condemnation at the last day (Mt. 3:10; 5:13,25,29; 7:19 and often). This is the language of latter day condemnation- and yet the Lord says that this is what we must do to those parts of our bodies which cause us to make little ones stumble. I believe that we have here the idea which James 3:2 is articulating more directly: “In many things we offend all”. We are warned that if we offend / make others stumble, then we shall be condemned. James says that we all make others stumble in some way (and honest self-examination will reveal that to us). So, we all should be condemned. But we must recognize and confess wherein we have done this, and condemn those parts of our lives which have done that- and cast them from us.


 It is better for you to enter into life maimed or lame, rather than having two hands or two feet to be thrown into the perpetual fire- The lame, blind and maimed were those not acceptable for service in God’s tabernacle (Lev. 21:18; Dt. 15:21; 2 Sam. 5:8). The Lord surely has this in mind. He seems to be saying that to avoid offending little ones, it is better to be unacceptable for priestly service now, and yet therefore enter God's Kingdom. The implication, therefore, is that by not being seen as fit for priestly service, we avoid offending little ones. The only interpretation which makes sense of this to me is that the Lord foresaw that by fellowshipping the little ones, we may well be excluded from public priestly service in the house of God in this life, because those running the show generally exclude those who think in terms of an open table. But that is a cheap price to pay for entering the Kingdom. And we will be miserable excluded from His Kingdom if we make others stumble by acting in such a way as merely keeps us in with the religious powers that be, that keeps us fit in their sight for service. And this again is absolutely true to observation in the body of Christ. Those who are inclusive of little ones tend to be sidelined from public service by those who are decision makers within the ecclesia. But that is a cheap price for entrance to the Kingdom. 


It's better to limp into the Kingdom than be rejected for self-righteousness. Surely there is an invitation here to see the limping Jacob, walking away from the encounter with the Angel, as our role model. The personality we will be in the Kingdom will reflect the struggles we have personally endured in this life. Relationships in the Kingdom of God will reflect these. Thus those who had consciously chosen to be eunuchs for the sake of the Kingdom are comforted that in the Kingdom they will be given a name and place in God's temple better than of children in this life (Is. 56:5). All the faithful will be given a name and place in the temple; so what especial consolation was this to those eunuchs? Surely the point is that the name (personality) they will then have will gloriously reflect the self-sacrifice and personal Biblical understanding which they went through in this life. This alone proves that the reward will be individual. The Lord's picture of men entering the Kingdom without limbs is surely making the same point (Mk. 9:47); the result of our self-sacrifice in this life will be reflected by the personality we have in the Kingdom. And there is evidence that the Man we follow will still bear in His body, throughout eternity, the marks of the crucifixion (Zech. 13:6; Rev. 5:6).  


18:9 And if your eye causes you to stumble, pluck it out and throw it away- The idea has been pushed that this refers to sexual lust. But that is not the context here. The context is of our offending others, and how we should be willing to pay any price, no matter how awful for us, so that we do not do that. I suggested above that the allusion is to how the blind, maimed and lame could not enter the priesthood for public service. The Lord is saying that it is better to be out of public service in the community of believers, if it means upholding policies which make little ones stumble. In the kosmos or the ekklesia of His day, it was necessary to separate oneself personally from the damage to others which the system was doing. It’s better to enter into the Kingdom not having had the honour of public priestly service in the community in this life, rather than to have that public honour and yet cause others to stumble, meaning we shall not enter the Kingdom. The idea of entering the Kingdom without an eye or limping doesn’t necessarily mean that we shall eternally be like that. I suggest it means that we enter the Kingdom having not had those things in this life, and not having therefore had a public ministry. The Lord was speaking to the 12 disciples at this point, some of whom, Matthew (Levi) especially, could have had a priestly career. Or He could be making the point that they were not going to be able to ever be priests in the old system because of their inclusiveness- but they would be shepherds of the new Israel He was forming, as He goes on to explain in :12-14.


Mk. 9:43-47 spells out the details of the condemnation in laboured detail- if our eye offends, or causes us to offend others, then cut it off, for it is better to be without an eye in this life than to be condemned in Gehenna, where the worm and fire are 'eternal'. And this is repeated concerning the hand and foot. We read of eye, hand and foot together in only one other context- of "eye for eye... hand for hand, foot for foot" being the punishment for damaging a 'little one' within the womb of a woman (Ex. 21:24; Dt. 19:21). Nowhere else in Scripture do these three words occur together. By not receiving a little one, despising them and thus causing them to stumble, we are doing the equivalent of the Old Covenant sin of beating up a pregnant woman and causing handicap to the 'little one' within her. It could be that the Lord is saying that we can be responsible for damaging those who have not yet come to spiritual birth, to the point that if they are born, then they will be born with serious defects which are our fault. And such defects will have been the result of not receiving them, even in their immature state. Thus the table practice of the Lord was to accept people at His table at whatever stage of their spiritual growth or journey, even those not as yet born again, not yet converted, not yet repentant... in order to try to bring them to that point. 


It is better for you to enter into life with one eye, rather than having two eyes to be thrown into Gehenna- The Lord bid us cut off the hand or foot that offends, and thus enter into life halt...blind, rather than be condemned in Gehenna (Mt. 18:8,9). It sounds as if ‘entering into life’ means entering into the Kingdom; and so it can do, for this clause is set as the antithesis for being condemned at the last day. Yet it is hard to imagine us entering the Kingdom somehow maimed, and in any case then we will not need to be without what causes temptation. The figure rings more true to our lives today; if we cut off our flesh now, we will live the rest of our mortal days somehow lacking what we could have had. In this case, we enter into life right now, insofar as we cut off the opportunities of the flesh. Jesus told another man that if he would enter into life, he must keep the commandments (Mt. 19:17). Insofar as he kept those commands, he would right now enter into life. We are entering into life, eternal life, right now!

The Lord Jesus spoke several times of taking up the cross and following Him. This is the life you have committed yourself to by baptism; you have at least tried to take up the cross. The full horror and shock of what He was saying doubtless registered more powerfully with the first century believers than with us. They would have seen men in the agony of approaching death carrying their crosses and then being nailed to them. And the Lord Jesus asked men to do this to themselves. Our takings up of the cross will result in damage- the plucked out eye, the cut off foot. And notice that the Lord says that we will enter lame into the eternal life, or enter the Kingdom with just one eye (Mk. 9:45-47). Surely this means that the effects of our self-sacrifice in this life will in fact be eternally evident in the life which is to come. The idea of taking up the cross suggests a conscious, decided willingness to take on board the life of self-crucifixion. Taking up the cross is therefore not just a passive acceptance of the trials of life. There's a radical in each of us, even if the years have mellowed it. The way to express it is surely through radical devotion to the Father's cause. On one hand, Jesus spoke to men as they were able to hear it, not as He was able to expound it. Yet on the other, He gave His radicalism free reign. The Sabbath miracles seem to have purposefully provoked the Jews. When He encouraged His men to rub the corn heads and eat them like peanuts as they walked through a field one Sabbath, He knew full well this was going to provoke confrontation. And he said what was anathema to the Jews: "The Law was made for man and not man for the Law". Where there is human need, the law can bend. This was a startling concept for a Jew. Jesus described the essence of His Kingdom as mustard seed, which was basically a weed. It was like a woman putting leaven [both symbols of impurity] into flour. Surely the Lord was trying to show that His message was not so Heavenly that it was unrelated to earthly life. It was real and relevant to the ordinary dirty business of life. The woman who have everything she had was noted by the Lord as His ideal devotee. He taught that it was preferable to rid oneself of an eye or a limb and to sacrifice sex if that is for us the price of entry into the Kingdom (Mk. 9:45-47). The parable of the man who built bigger barns taught that in some senses we should in His service like there's no tomorrow. He expected His followers to respond immediately, to pay the price today rather than tomorrow, with no delay or procrastination. There is an emphasis in His teaching on immediacy of response, single-mindedness and unrestrained giving. This is radical stuff for 21st century people in the grip of manic materialism.  

Gehenna was the ravine south of Jerusalem where ‘little ones’ had been sacrificed to Moloch (Jer. 7:31; 10:5,6; 39:35). So there is an appropriacy in this particular picture of condemnation. Those who stop others entering God’s Kingdom and lead them to condemnation will share the same condemnation; what they did to others will be done to them.


18:10 See you do not despise one of these little ones- Paul uses the same word in one of his many allusions to the Gospels in 1 Cor. 11:22, where he warns that exclusive attitudes at the breaking of bread, even having ‘another table’ to ones despised brethren, was in fact despising the entire church of Christ. Our attitude to the little ones is our attitude to Him and thereby to the entire church or body of Christ. Elsewhere, the Lord uses this word for "despise" as counterpoint to loving; the opposite of loving is to despise (Mt. 6:24; Lk. 16:13). He is forcing us to perceive that we either love little ones by accepting them, or we despise them. We of course would prefer to argue for some third way, whereby we are conveniently indifferent to some and accept others whom we consider on our moral and spiritual level. But those whom we do not love and accept, we effectively despise. That is the Lord's understanding. The Lord had warned His followers to “despise not” the ‘little ones’ (Mt. 18:10). Paul picks up this phrase in 1 Tim. 6:2 in warning servants not to despise their masters who were brethren; the implication that they were to treat those wealthy but perhaps not very spiritually mature masters as ‘little ones’, with all the patience this would require.

For I say to you, that in heaven their angels do always see the presence of my Father who is in heaven- The Greek could equally mean that they fully behold the face of the Father. The idea seems to be that the “little ones” are in fellowship with God, they are indeed represented in Heaven, they are ‘before God’, in His presence. And we should therefore not reject anyone who has relationship with God and in a spiritual sense is in His presence. This is the essence of John’s teaching- that we cannot claim to have fellowship with the Father unless we fellowship His children, and if we do not fellowship His children, then we thereby break our relationship with the Father. It is seriously wrong, therefore, to admit on one hand that individuals are in fellowship with the Father, and yet refuse them fellowship.

The guardian Angels of Christ's "little ones", "do always behold the face of My Father in Heaven". There seem two options here:
- The Angels may be physically present with us on earth but also maintain a presence in the 'court of Heaven', perhaps by means of another Angel there. 
- A more likely explanation lies in the meaning of the word "behold" - 'to look to, be aware of, perceive, take heed'. Although physically present with us, the Angels are intensely aware of the face of God which they behold when assembled in the court of Heaven awaiting God's words of command. The "little ones" in the context are the spiritually weak- does this have something to do with their Angels being physically absent from them in Heaven?

18:11 For the Son of Man came to save- In the context, the point is that if His mission was to fellowship with and thereby save "the lost", then it should be ours. His method of saving the lost was to have table fellowship with them in order to try to lead them to repentance and salvation. All that is true of Him is to be true of us- we have the same mission and should use the same methods. And refusing to open our closed circle to the little ones is going right against that method.

Those which were lost- The Lord Himself was evidently very conscious of the inclusiveness of both male and female in His redemptive work. He came to save that [both male and female] which was lost (Mt. 18:11). He asked His people to follow Him in His cross carrying, and then told them to follow a man bearing a pitcher of water (doing woman’s work)- probably a slave bearing water for the purification rites of Passover. In asking this He was requesting us to see in that man a symbol of Himself in His time of self-sacrifice. Yet the Lord saw Himself as a slave, a man doing woman’s work, as the seed of the woman...surely the Lord had worked out in advance this wonderful blend of the genders in the figure He chose to represent Him. He spoke of leaving one’s sister for His sake as being a sacrifice, whereas the contemporary culture would rarely have felt that way about a female relative. Jesus not only spoke to women publically, but is even recorded as allowing a Gentile woman to change His mind (Mt. 15:22). This was unthinkable and shocking to contemporary society.

The sentence begins with “For…”, connecting the “lost” with the “little ones”. Following through the theme of this section, the lost, the little ones, the despised ones, will be won back and not stumbled by receiving them in table fellowship. This is the going out to seek the lost. The Lord’s parables describe those He will save as the son who refused to go to work, but later went, sheepishly aware of his failure; the sheep that went away, i.e. those Christ came to save (Mt. 18:11) (a symbol of us all, Mt. 18:12 cp. Is. 53:6); the lost coin; the son who went away and sowed his wild oats, and then returned with his tail between his legs. Christ expects that we will fail, as grievously as those parables indicate. Yet we have somehow come to think that they refer either to our follies before baptism, or to those within our community who publicly disgrace themselves. Yet they describe all the faithful. But is there that sense of contrition in us, really? Aren't we more like the elder brother, or the son who said "I go, Sir, but went not" (Mt. 21:30)?  

18:12 What do you think? If a man has a hundred sheep and one of them has gone astray- Of course we must use our freewill and repent, but the Lord in the parables of the lost coin and sheep likens us to things which cannot repent and are not repentant, and yet all the same are brought back by the Lord's endless searching and pastoral care. By all means compare this with Peter's comment that the Lord's exaltation was in order to give repentance, not just forgiveness, to God's people (Acts 5:31; 11:18 cp. 2 Tim. 2:25). This is the extent of His atonement for men; not only to enable forgiveness, but to show His matchless grace yet further in even granting repentance to men. In the light of this it remains open to question how much credit we can personally take for our repentance. Not all lost sinners will come back, but the Lord speaks as if He will search always, in every case, until they do. These hyperboles are all to teach the vast extent of His desire to win back the lost. In the light of this, who are we to start questioning whether or not a brother has actually repented, if he says he has and shows this to some extent?

Does he not...?- The answer is, No, he doesn't. This is the element of unreality in this parable. It seems there are such elements in all the parables, and they are there to signpost us to the essential point of the parable. The Lord’s parables all feature an element of unreality, which flags attention to His essential point. The shepherd who left the 99 and went after the lost one was an unusual shepherd. Common sense tells us that one should think of the good of the majority, not max out on the minority. We invest effort and resources in ways which will benefit the maximum number of people. But the Lord turned all that on its head. The heart that bleeds cannot disregard the minority, however small or stupid or irritating it or they may be. For people matter, and the heart that bleeds will bleed for every single one.

Leave the ninety nine- This may appear irresponsible. But it is in line with the Lord's grotesque language of cutting off body parts in order to avoid offending little ones. It's hyperbole to make a point- that the one little one or lost one is to have our maximum attention. I suggested above that the loss of body parts was an allusion to rendering themselves unfit for priestly service under the Old Covenant system. The Lord may be continuing the idea. Focusing on the little ones, the lost, may well lead to our being judged unfit for wider shepherding roles by those who are the power brokers within the human side of God's people on earth. But so be it. Lose that kudos, those roles. Focus on saving the lost. For that is what the Lord did, and thanks to that, we have been found and saved.

The idea of "leave" is ‘to send away’, and four times in this chapter alone is translated ‘forgive’ (Mt. 18:21,27,32,35). The same word is then found in Mt. 19:14, where the disciples again forbid little ones and refuse to ‘receive’ them, and the Lord tells the disciples to ‘suffer’ those little ones to come to Him. The use of the word suggests that the disciples needed to ‘forgive’ their immaturity. The whole section is very thematic and it therefore seems unlikely that the repeated usage of this word is insignificant. Maybe the Lord is hinting that we should not waste energy on unforgiveness, but rather forgive even 99 sheep, and seek by all means to rescue / save / receive / not cause to stumble the one. It’s as if unforgiveness towards others may lead the “one” to stumble. And that is indeed true to observed experience, because those who stumble are often full of stories from church life of where they encountered unforgiving attitudes towards others. The parable seems to be saying that if someone has been offended by the exclusion they experienced from the majority, then we are to forgive the majority and all the same do all we can to regain the lost. The closed circle of disciples who turned away the children from Jesus thus become the 99 sheep; the focus must be upon winning back those who have become lost. The parable teaches this in itself, because a sheep will only leave the flock if there has been some incident or situation between the flock and that sheep which mean that the flock has rejected or excommunicated it. For sheep do not just wander off alone from the flock and get lost. They tend to stay together by nature.

On the mountains- The Old Testament is clear that the sheep of God's people were lost on the mountains because of poor shepherding (2 Chron. 18:16; Jer. 50:6; Ez. 34:6). The language of 'going astray' fits this picture, because the Greek word essentially means 'to be deceived' and is used in the context of the Jewish religious leaders deceiving ordinary Jewish people in the first century (Mt. 24:4; Gal. 6:7; 2 Pet. 2:15; 1 Jn. 2:26). The mission of the disciples was to take over the role of the shepherds; they were resigning from the chance of being shepherds under the Old Covenant, disqualifying themselves from priestly service by cutting off their limbs, leaving the shepherding of the 99- but thereby becoming the shepherds of the New Covenant.

We all have the desire to keep our faith to ourselves, to hold onto it personally on our own little island... and it was this attitude which the Lord so repeatedly and trenchantly criticized. And in his demanding way, he implied that a failure in this would cost us the Kingdom. He more than any other must have known the desire for a desert island spiritual life; but instead he left the 99 righteous and went up into the mountains (i.e. he prayed intensely, after the pattern of Moses for Israel?), in order to find the lost sheep (Mt. 18:12).

And go in search of the one that went astray?- We are all such sheep who have gone astray (1 Pet. 2:25 s.w.). We are to replicate what the Lord did for us, in seeking the lost. But it is only if we perceive the degree to which we really were "astray" that we will be motivated to use His methods to likewise save others. This is especially difficult to achieve for those raised in believing homes, who were schooled into Christ from an early age.  The lost sheep who leaves the fold and goes off is based on Ps. 119:176: "I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments". The lost sheep that is found therefore has the attitude of recognizing it is lost, that it is still the servant of the shepherd although isolated from him, and still has not forgotten the things of God's word. The picture in Ps. 119:176 is strange indeed: a lost sheep asking the shepherd to come and find him. It's as if the sheep talks to himself, feeling the shepherd can't and won't hear, feeling that he's just too far away. And this is exactly, exactly the position of all those who leave the faith and return: they don't forget the doctrines of the Truth, in their hearts they feel too far away, but they wish somehow something could happen to get them back. This explains the type of sheep one is dealing with in the parable, and why the parable isn't true of all who go astray.

18:13 And if he finds it- Although in other parables the Lord is presented as searching until He finds the lost sheep, there is the possibility that He will not find it. Such is the huge power the Father has given human freewill.

Truly I say to you, he rejoices over it- The same word used for the man of Lk. 15:5 rejoicing in finding his lost sheep, and the Father’s rejoicing at the return of the prodigal (Lk. 15:32). The time of rejoicing is at the day of judgment, when sower and reaper shall “rejoice together” when the fruit is gathered unto life eternal (Jn. 4:36 s.w.). The rejoicing is when the sheep is ‘found’, and whilst that can happen in a sense in this life, the ultimate ‘finding’ of the sheep is surely at the final change of nature when Christ returns. Our joy at the day of judgment will not simply be because of our own personal salvation, but because of how others are receiving that great salvation, in part thanks to the efforts we made for them in this life. Paul’s “crown of rejoicing” would be to see his converts accepted in that day (1 Thess. 2:19).

More than over the ninety-nine that never went astray- We could read this as meaning ‘who did not think they went astray’, seeing that all the Lord’s sheep go astray. In this case, the reference might be to the majority of Israel; the Lord was saying that His disciples were to go searching for the little ones, the children, the women, lepers, whores and gamblers, and forgive or not worry about the masses of Israel who didn’t consider they needed repentance. Or this could simply be the element of unreality in the story- the 99 simply function as part of the furniture of the parable, to focus our attention upon the proactive effort we should be making to win back the lost. And this huge effort stands in contrast to the negative attitude of the disciples in not ‘receiving’ the little ones.

18:14 So it is not the wish- It is not the Father’s will that little ones should “perish” (see too Jn. 6:39 s.w.), but :13 has made it clear that the finding of the lost is conditional: “If so be that he find it”. Such is the huge power delegated to us, the extent of human freewill- that it can even stop the will of God being fulfilled. Because we have a choice as to whether we do His will or not. 


Of your Father who is in heaven- RVmg.: “It is not a thing willed before your Father which is in heaven, that one of these little ones should perish” seems to refer to the guardian Angels who represent the “little ones” before the court of Heaven. Every situation in which we reject the little ones is played out in the court of Heaven. This section began with the disciples thinking that their internal politics could somehow be hidden from the Lord (see on :1 and :2). They cannot be. The situations, discussions, rejections, formulations of policies, inward thoughts… are all played out before the throne of God in Heaven.

That one of these little ones- This serves to show that the lost sheep are the same as the little ones.

Should perish- The Son of God came to “save that which is lost” (:11- s.w. “perish”). His mission was indeed the doing of God’s will- that little ones should not “perish” or be “lost”. But it’s possible that they will be- because we can make them stumble, make them perish, even though it is the will of the Father and Son that they do not perish. The Lord gave His life so that they would not be lost / perish (Jn. 3:15,16 s.w.). But we can fight against the intention of the cross by making them stumble and thereby perish. The same word is used for how we can make a believer stumble and they thereby “perish”: “Don’t destroy [s.w. “perish”] with your [attitude to] food him for whom Christ died” (Rom. 14:15). By doing so we are making the cross of Christ of no power for that person. Exactly the same is said in 1 Cor. 8:11, and I think 2 Jn. 8 has the same idea: “Look to yourselves, that we don’t make to perish [s.w.] those things we worked for”- and those things were surely the converts which John’s community had converted and built up.

18:15 And- AV "Moreover". Thus the previous theme is continued. Having spoken of such radical inclusiveness, the Lord foresees and tackles the obvious objection- that there may be cases where a believer has sinned against us, and that, surely, would be a reason for exclusion from the circle of disciples. But of course that would be illogical- if we are to be open to the little ones coming into the circle, then once they are within it, it would make no sense to then throw them out of it because they sinned against us. And the Lord now spells that out clearly.

If your brother sins against you- Luke’s record adds: "Take heed to yourselves; if your brother trespass... forgive him" (Lk. 17:3). This is alluded to in Acts 20:28, where Paul says we should take heed of the likelihood of false teachers. Surely what he's saying is 'Yes, take heed to forgive your brother personal offences, take heed because you'll be tempted not to forgive him; but have the same level of watchfulness for false teaching'. On another level, “take heed” suggests that in the case of personal offence, the tendency may be not to actually talk to your brother about it, nor to consciously forgive him in your heart. And it is these undealt with issues which create so much damage, both to us and to others. The purpose of the process outlined here is not just for the sake of the brother who has erred, it isn't just a polite protocol to follow; it is for our sake too, who have seen the weakness of our brother. Unless we talk frankly to him about it, between us alone, then we will end up hating him in our heart (even though it may not feel like that) and we will gossip about him. The frank raising of the issue with our brother is associated with loving our neighbour as ourselves. This is actually the opposite to what we would think; we would imagine that it would be more 'loving' to say nothing to our brother. But in this case, we will inevitably gossip about him and be bitter against him. The practice of true love will result in an open community in which we can frankly discuss with each other the issues which concern us, with love and not hatred in our hearts. This is the teaching of Lev. 19:16-18. No wonder the Proverbs expand upon it so much. And no wonder the Lord appropriated it as a ground rule for His ecclesia- there must be no gossip in the church. See on 5:22.

“Trespass” is the same word translated “sin” in 18:21 where Peter alludes back to these words and asks how many times his brother can “sin” [s.w. “trespass”] against him and be forgiven. The Lord’s answer is basically ‘An unlimited number of times’, which indicates that Peter is to forgive without analyzing the integrity of the supposed repentance. Luke’s record in Lk. 17:3,4 could suggest (if read in isolation from the context) that the sinning brother should only be forgiven if he repents. But the way the Lord clarifies this to Peter effectively offers a far higher level of response to the brother’s sin. If he is to be forgiven multiple times for the same sin, even the same day, and if the genuineness of his repentance is irrelevant- then in practice the Lord is teaching to forgive without requiring repentance. The lower level is to forgive only upon repentance; but the only problem with that is that as we behave in this matter, so we shall be dealt with by the Lord. In the Lord’s prayer we are taught to ask for forgiveness as we forgive others. It’s therefore important for us to be as generous as possible in forgiveness. As so often in spiritual life, taking the lower and easier path (in this case, forgiving only if we receive repentance first) creates a far harder situation for us- in this context, only being forgiven ourselves if we consciously repent of absolutely every sin. Not for us, therefore, could be David’s prayer to be forgiven for his “secret faults” (Ps. 19:12), those that were secret or hidden from himself.

This whole section about ‘taking matters up’ with our brother and forgiving upon repentance (Lk. 17:3,4) seems out of step with the spirit of the material which precedes it (about doing absolutely anything to receive our weak brother), and with that which follows it (the teaching about unconditional forgiveness regardless of repentance). I suggest it is purposefully out of step with it, and is in fact an allusion to and parody of synagogue disciplinary rules; it is certainly alluding to the procedure for disciple mentioned in the Qumran documents as being practiced in the Qumran community (1 QS [Rule of the Community] 5:24-26; CD [The Damascus Document] 7:2; 9:8). The synagogues had a disciplinary sanction of Niddui, casting out with no further association, and it would seem clear that the Lord is alluding to this when He speaks of making the disciplined brother as a Gentile and publican. There is evidence that later Christian excommunication was called “the judgment of the Jew”, so clear was the Judaistic basis for the later Christian practice of excommunication (Lawrence Frizzell, ‘Excommunication’, in E. Kessler and N. Wenborn, A Dictionary of Jewish-Christian Relations (Cambridge: C.U.P., 2005) p. 152; see too G. Forkman, The Limits of the Religious Community. Expulsion from the Religious Community within the Qumran Sect, within Rabbinic Judaism and within Primitive Christianity (Lund: Gleerup, 1972)). This kind of parody of the language and practices of Judaism is common on the Lord’s lips, and I have mentioned such cases throughout this exposition. This would explain the way that He goes on to assume there is some kind of established meeting with a congregation, witnesses etc. Admittedly He uses the word ekklesia, often translated “church”, instead of synagogue, but the synagogue was the ekklesia for the very first disciples (we note how the early ecclesia is called a “synagogue” in James 2:2, and early Christian writers like Ignatius and Hermas likewise call the church a “synagogue”). When recounting Old Testament history and quoting from the Old Testament, Josephus at least nine times replaces the LXX sunagoge with ekklesia (F.J.A.Hort, The Christian Ecclesia (London: Macmillan, 1898) p. 7). Ekklesia as a word doesn’t have any religious connotation. And strictly speaking, the ekklesia was not so much the body of believers or synagogue as the called-together assembly of the members at a specific time and place, which in the synagogue context ratified disciplinary decisions. The word developed into meaning ‘the church’ generally in the later New Testament, but initially it meant a specific local gathering of called individuals at one place and time, and had no universal sense to it. There was no established Christian congregation at the time the Lord was speaking, and yet He speaks as if such a system was well known by the disciples. Hort comments on the use of ekklesia in Mt. 18:17: “The actual precept is hardly intelligible if the ekklesia meant is not the Jewish community, apparently the Jewish local community, to which the injured person and the offender both belonged” (Hort, ibid., p. 10). To therefore follow this section to the letter in church life today may be totally missing the point, and acting as the synagogue did- rather than as did the ever forgiving Lord of unconditional ‘receiving’ of little ones, sinners, the lost etc. This is only a suggestion- my notes on the passage don’t always assume that this is the only interpretation.

Go show him his fault- The Greek word carries the sense of convicting a person, persuading them; it carries with it the hope of success. It’s not a case of merely telling a person that we have noticed their faults, it is an attempt to convict a person of them with a view to their positively changing. The Lord uses the word later when He comments that He does this in love and hope of reformation: “As many as I love I rebuke [s.w. ‘tell a fault’ here] and chasten; be zealous therefore, and repent” (Rev. 3:19).

Between you and him alone- This is so difficult! We would far rather notice the fault and tell others about it. This teaching is likely one of the most disobeyed principles of the Lord. The sense of being alone together is supported by the command to “go and tell him his fault… alone”. The command to “go” and tell him he fault would seem a mere literary flourish until we perceive that hupago means not simply ‘to go’, but to go away, to depart. We are to depart from the time and place of realization of the offence against us, and then alone with the brother, attempt to convict him of a better way.

If he hears you, you have gained your brother- The question arises as to whether the gaining / regaining of the brother is to us personally, or to God. It could mean that personal regaining of relationship is in view. But the word translated ‘gain’ is elsewhere used about gaining or regaining a person to God (1 Cor. 9:19-22; 1 Pet. 3:1), and the word is repeatedly used in the parable of the talents, whereby the servants ‘gain’ more talents for their Master (Mt. 25:17,20,22). In practice, this surely refers to gaining people for Him. The two are of course related, because to gain a brother for the Lord is to gain a brother for ourselves.

Here the Lord says of a sinful brother: “If your brother sins… go and point out the fault… if he listens to you, you have [re]gained your brother”. But in Lk. 17:3, He says: “If your brother sins, rebuke him, and if he repents, forgive him”. This would parallel the brother’s ‘repentance’ with him ‘listening’ to you. Seeing repentance is a state of the heart, and we simply can’t know the hearts of others, it seems to me practically impossible to judge the level of another’s repentance. The Greek and Hebrew words translated ‘repentance’ strictly mean a change of mind, and not necessarily any works / actions. God in this sense can ‘repent’. It seems to me that we have to recognize a changed state of heart in our repentant brother, without demanding ‘works’.

18:16 But if he does not hear you, take with you one or two others, that at the mouth of two or three witnesses every word may be established- The principles of Mt. 18:16,17 concerning dealing with personal offences are applied by Paul to dealing with moral and doctrinal problems at Corinth (= 2 Cor. 13:1; 1 Cor. 5:4,5,9; 6:1-6). The context is indeed of personal offences, but as with all Scripture, we are not using it out of context if we extract the principles and apply them in different contexts.

The “two or three witnesses” were required in order to execute someone under the Mosaic law (Dt. 17:6; 19:15; Heb. 10:28); having ‘witnesses’ was very important to the Jews in the way they operated their judicial thinking (Mt. 26:65; Acts 6:13; 7:58). Surely the Lord didn’t intend His new Israel to as it were re-enact the death penalty by excluding someone from the community if they personally offended you, didn’t repent and therefore were unforgiven by you? That would be absolutely in conflict with His teaching which surrounds this section. This kind of legalistic, judgmental approach, and the need to establish “every word”, seems so out of step with the radical grace, acceptance, patience, forgiveness without repentance and non-judgmental of the preceding and subsequent teachings of Jesus. The sharp difference in tone confirms me in thinking that the Lord here is not merely speaking tongue in cheek, but is parodying synagogue disciplinary procedures, as suggested on 18:15.

18:17 And if he refuses to hear them, tell it to the church- I have suggested in commentary on :15 and :16 that the allusion is to the synagogue methods of discipline, rather than to the church of Christ which had not then been established. There is no hint that this procedure was intended for application in the future, after the church was established. Greek tenses are specific, and this could have easily been conveyed. But it isn’t; indeed, the whole procedure is spoken of as if it were already in existence and was what those offended by their brother could do right away.

And if he refuses to hear the church also, let him be to you- It seems that we have here a case of the Lord offering a concession to human weakness, to live His Truth on different levels. For the parable of the lost sheep shows Christ never giving up; but then there is the teaching of :15-18 concerning us trying to gain the brother that has offended us (Mt. 18:15 = Prov. 18:19), resulting in finally throwing him out of the church if we fail to reach an understanding with him. The teaching here seems to be that it is legitimate in such a case of personal offence to give up with the brother and separate from him. But the preceding parable shows Christ saying that He never gives up. And then in :22 Christ tells Peter (“I say unto thee", singular) never to stop forgiving his brother in a case of personal offence, up to 70 times seven. My summary of all this is that the ideal standard is never to give up in trying to regain our brother; but it is possible to live on the level of 'taking up' every issue with him, and eventually parting from him. 'But', the Lord continued, 'For you Peter, I expect a higher level; constant forgiveness of your brother, all day long!'. 

If your brother sins against you, you can go to him, then get the church involved, and then, the Lord says to the person sinned against, let him be unto “thee” as a Gentile / publican. About the only advantage from the KJV is the way 'thee' signifies a 'you singular' as opposed to 'ye / you' which in KJV English meant 'you plural'. Modern English no longer makes a distinction. So, let such a person be untothee- you singular, not your ecclesia- as a Gentile and Publican. And what was Jesus' attitude to them? To mix with them, eat with them in table fellowship, and try to win them. Clearly this is talking about personal relationships, not ecclesial disfellowship.

As the Gentile and the tax collectors- The Lord’s attitude to Gentiles was so different to that of religious Jews. He ate with them, thereby sharing religious fellowship; spoke positively of them, healed them and looked forward to the way that His death would end the spiritual status difference between Jew and Gentile; and therefore the Lord acted as if it were effectively ended anyway. The intention of ‘being as a Gentile’ was surely that it meant ‘Have nothing to do with him’. But the Lord did have much to do with Gentiles, and by implication He did not think that the Jewish religious attitude to them was correct. Surely He is alluding here to Jewish ‘disfellowship’ practices, speaking tongue in cheek. For are we to really imagine Him now teaching that we are to only forgive our brother if he repents, and if we feel he has done wrong to us, drag him through a whole procedure of meetings and then declare him ‘a Gentile’, one not to be associated with? Surely not.

Matthew, the human author of this Gospel, had been a "tax collector" (10:3). The Lord did not ignore publicans as the religious Jews did; He had shocked the Jews by eating / fellowshipping with publicans (9:10,11). So the command to treat someone whom you won’t forgive because they haven’t repented (Lk. 17:3,4) as if they are a publican makes little sense if this is what Jesus is personally commanding us. Because He had taught by example that we should share religious fellowship with publicans, and He looked forward to sharing eternity with them (21:31,32)! It seems therefore almost certain that He is simply re-stating the well known procedures for disfellowshipping someone from the synagogue. The Lord is surely teaching that unless we practice radical acceptance and forgiveness of others, then we will end up disfellowshipping the little ones rather than receiving them. It would be fair enough to conclude the translation of each verse in Mt. 18:15-17 with a question mark- as if to say, ‘Is this really how you want to carry on, endlessly taking up issues with your brethren, initiating procedures against them and then refusing to receive them at your meetings?’. The sense here in :17 would then be ‘If he won’t hear your witnesses- what, tell it to the church? And if he doesn’t hear the church- make him to you as a Gentile and publican?’.

How we treat each other should be a reflection of how God treats us. We can make concessions for each other’s weaknesses, accepting that some will live on higher levels than others; or we can demand a rigid standard of spirituality from them. I would venture to say that neither of these attitudes are morally wrong in themselves; it's just that as we judge, so we will be judged. For some time I have struggled with Matthew 18. It's a chapter all about forgiveness, of forgiving until 70 times 7,  of never giving up our search for the lost sheep; of being soft as shy children in dealing with each other (a matchless, powerful analogy if ever there was one). But wedged in the middle of the chapter is this passage which says that if your brother personally offends you, go to him and ensure that he sorts it out; and if he doesn't, take someone else with you, then tell the other believers about him, and throw him out of the church. This always seemed to me rather out of context in that chapter. But there must be a point behind the paradox presented here. Perhaps it's something along these lines: 'If your brother offends you, you are quite justified in 'taking it up' with him, demanding he acknowledge his wrong, and eventually expelling him from the church. But- why not just forgive him, without demanding an apology from him?'.

18:18 Truly I say to you: Whatever things you shall bind on earth shall be bound in heaven, and whatever things you shall release on earth shall be released in heaven- ‘Binding’ is associated with the binding of the rejected in condemnation at the last day (Mt. 13:30; 22:13; Rev. 20:2). The idea of binding and loosing occurs here in the context of warning us not to be too hasty to cast a brother out of the ecclesia. The earlier context of this section is of not causing others to stumble. It doesn’t mean that any ecclesial decision has God’s automatic sanction. But because salvation is related to remaining in the Christ body, the Lord may be saying: ‘By unnecessarily expelling someone from association with My people, not ‘receiving’ them, you are endangering their salvation. I won’t necessarily come to their rescue; I have delegated the keeping of that brother to you. You are your brother’s keeper. If you throw them out, they will probably lose their salvation. What you do on earth in these decisions is not necessarily overridden by Heaven. The eternal saving of a man is delegated to his brethren, and therefore you also have the possibility of causing him to stumble from salvation’. The implication of this is surely that we should only cast out of the ecclesia those who openly and beyond doubt have placed themselves outside of God’s salvation- and we cannot judge whether they have or not. And the Lord surely meant us to compare this against His command not to judge. He is surely saying in this passage: ‘You can argue it out with your brother, and eventually get the ecclesia to disfellowship him. But by this you’ll be saying that he is out of the way of salvation, and what you do may well drive him to condemnation; for it’s a hard and unlikely way to the Kingdom without your brethren. And you know that you mustn’t condemn him. So better just forgive him, 490 times / day, unconditionally’. Paul takes this idea seriously when he says that if he forgives anybody, he does it “in the person of Christ”, and so, by extension, the church at Corinth did too, seeing they were partakers in that same one body of His (2 Cor. 2:10).

Another approach is suggested by the consideration that the Greek words for binding and loosing, along with their derivative words, are often used in the NT for binding in prison, and loosing from prison’s bonds. In this case, as in 16:19, the Lord may simply have the idea that through the power of the Gospel (16:19) and through forgiving and receiving sinners (here in chapter 18), we have the power to loose people. The “keys of the Kingdom” are in our hands. And if we don’t do that, then we effectively bind them. And God [“Heaven”] will not as it were come rushing in to change things. He has given us genuine freewill, which means that our decisions with regard to others have significances which He doesn’t necessarily mitigate. For otherwise, human behaviour would lose meaning and ultimate significance.

We should note that here the language of “the keys of the Kingdom” used in 16:19 to Peter specifically is now repeated to all the disciples. It is not so that Peter was given some unique power which the others were not.

18:19 Again I say to you, that if two of you- Surely to be connected with the “two or three witnesses” of :16, and the “two or three” of :20- see note there. The idea may be that in your decisions about how far to go in ‘receiving’ a little one, you will be confirmed in that decision by Heaven. Or the sense may be that seeing the little ones should be ‘received’ without limit, if the group of you making the decision pray for strength to do that, then it will be granted.

Shall agree on earth as touching anything that they shall ask- The Bible nowhere offers such a blank cheque assurance that literally whatever we ask for we shall receive. Always there is a specific context to such assurances that prayer will definitely be answered and requests given. That specific context here is concerning not offending others, efforts in winning them back and receiving them. We note that this is foreseen as a collective activity, involving more than you- because decisions regarding fellowship involve at least two or three.

It shall be done for them by- An allusion to the saying of ‘Amen’, so be it, may it be done. Your ‘Amen’ will in this case surely come true. Some of the assurances that prayer will surely be answered are in the context of praying for others. "If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them" is in the context of concerned brethren trying to win back a weak brother. Likewise "If we ask anything according to his will, he heareth us... if any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death" (1 Jn. 5:14-16). Again in a forgiveness context, Solomon asked that God would hear Israel "in all that they call unto thee for" (1 Kings 8:52).

My Father who is in Heaven- The whole section emphasizes how God in Heaven is intensely involved with what we are doing on earth with regard to these decisions about excluding or including others (see :10,14,18,20).

18:20- see on 18:4.
For where two or three- This obviously connects with the two or three witnesses just mentioned in :16. There the Lord had said that if you won’t unconditionally forgive your brother, then before two or three witnesses you can disfellowship him. I suggested that this was said tongue in cheek, for the Lord’s intention in the surrounding context is that we should unconditionally forgive. But if we choose not to, then we can take this lower level of responding to sin against us. But He warns that we take this decision with Him in the midst of us, very much present. He has made this point in other language when reminding us that the representative Angels of the sinner are in God’s presence in the court of Heaven, and what we do, how we decide, is being played out in the very presence of God. This saying about His presence in the mist of the “two or three” is saying the same thing. This evidently alludes to a Rabbinic saying preserved in the Mishnah (Aboth 3.2) that “If two sit together and study Torah [the first five books of Moses], the Divine presence [shekinah] rests between them”. The Lord was likening Himself (His ‘Name’) to the Torah, the Old Testament word of God; and His presence would be felt if that Law was studied as it ought to be. Surely the hint is that if we agree together to show grace and acceptance to a little one, then this is the outcome of the true study of Torah. But whatever decision we come to regarding issues of forgiveness, acceptance and exclusion of others, we must accept the Lord’s laboured and sober warnings that we are taking them in the very presence of the Father and Son. And we must recall how this whole section begins in 18:1,2 with the disciples thinking that their strivings against each other were somehow hid from their Lord- when He knew exactly what the thoughts of their hearts were about these things.

The personal presence of Jesus amongst us when gathered may suggest that He is especially manifested / revealed in the gathered together groups of believers, in a special and far different way to which an isolated believer reading a Bible may know the presence of Jesus. All this must especially be true of the breaking of bread- the only other time in the New Testament we meet the three Greek words translated “I am in the midst” is in Lk. 22:27, where the Lord comments how He is in the midst of the disciples at the first breaking of bread. Of course, mere church attendance doesn’t mean we perceive Christ there, in the midst of us; we perceive Him there insofar as we perceive the spirit of Christ in our brethren. The context is of two or three being gathered together in united prayer and receiving the answer. Receiving the gift of answered prayer is paralleled with the personal presence of Jesus in their midst. Answered prayer is part of His presence with us. “Where two or three are gathered together in my name, there am I in the midst of them" surely promises a special closeness of Christ when we are physically gathered together. All those who have made real effort to gather together for the memorial meeting will know the truth of this. Our community increasingly features many in semi-isolation; this promise of special spiritual blessing in meeting together is something which they can and surely do know the truth of. The close fellowship which was engendered by the Passover feast, as Israel huddled together in family units around the slain lamb, the focus of their love and gratitude to God, explains why Israel were repeatedly warned not to share that meal with those not in covenant with God. However this cannot mean that the presence of Christ is only available if two or three physically gather together, and that He does not tabernacle in the individual. We could also read the clause as meaning that if two or three gather in His Name,  this is because of Him being in their midst; i.e. unity, gathering together, is only possible around the person and presence of Christ.

Are gathered together in my name, there am I in the midst of them- Literally, ‘synagogued’. I have suggested above that the Lord is parodying the process of synagogue discipline, and teaching that His followers should not follow that but rather unconditionally accept the little ones. By doing so, they would no longer in practice be able to be part of the synagogue structure, which was based around excluding rather than including. I would read the Lord here as yet once again teaching that He is establishing a new Israel; the new synagogues would be comprised of twos and threes of secular but sincere believers earnestly praying together that the lost might be found, for forgiveness for those who have sinned against them without repentance.

18:21 Then Peter came and said to him: Lord- Peter asked: “Lord, how often shall my brother sin against me, and I forgive him?”. Jesus responds with a parable in which a man who calls his king “Lord” is himself forgiven, but refuses to forgive another man. Surely that parable was specifically for Peter, the one who delighted to know Jesus as Lord. He was warned through the parable that calling Him ‘Lord’ wasn’t enough. An appreciation of Him as Lord of his life would mean quite naturally that he had a spirit of frank forgiveness for his brother, not carefully measuring it out, but rather reflecting his Lord’s forgiveness of him. If Jesus is really Lord, then everything which He does and all that He shows becomes an imperative for us to follow.

How often- Jesus replies, 70 x 7. i.e. to an unlimited extent, even when the repentance is obviously insincere. It's as if He's saying that yes you can go through the procedure of sorting it out with your brother and rejecting him from your personal company. But, the higher level, is to simply forgive him. It's like adultery under the Law. There were several options for the husband. Do a trial of jealousy and make her infertile. Stone her. Divorce her. Or, just forgive her. We surely all ought to be aiming for the higher level. Those who quote Matthew 18 as a reason for withdrawal are in my view living on a lower spiritual level than those who forgive 70 x 7. But the gracious Lord doubtless shall accept them too in the last day.

Shall my brother sin against me and I forgive him?- The Lord's comment that "If your brother shall trespass against you" (:15- see notes there) is picked up here by Peter. The Lord's reply was that Peter should forgive his brother to an unlimited extent, each and every day. It seems to me that the Lord was saying that the 'one-two-out' attitude which He had just described was very much the lower level of response, the way of the Jewish synagogues; He wished His followers to take the higher level, of unconditional forgiveness. Indeed, the whole passage where He speaks about going to see your brother and then telling the church is wedged in between His teachings about grace and forgiveness. It's so out of place that one wonders whether He wasn't saying it very tongue in cheek, in allusion to the synagogue discipline methods. At the very least, He seems to intend the contrast between His surrounding words and those about 'one-two-out' to sink in, to the point that we realize, as He told Peter, that there is indeed a higher way. 


Until seven times- Lk. 17:4 adds “in a day”. Perhaps Peter had in mind how Jacob bowed seven times to Esau and was forgiven (Gen. 33:3), or perhaps he had wondered whether the sprinkling of blood seven times in the Mosaic rituals spoke of forgiveness of a maximum of seven sins in one day, as some Rabbis taught (Lev. 4:6,17; 8:11; 14:7,51; 16:14,19; Num. 19:4). Or perhaps Prov. 24:16 was another source for his thinking- “a just man falls seven times and rises up again”. The Lord’s answer was that we need to forgive far more than seven times because we too sin far more than seven times / day- which is the function of the hopelessly indebted servant in the following parable. Peter’s phrase “until seven times” is strangely lifted right out of Dan. 4:23, where Nebuchadnezzar was to be punished “until seven times” passed over him. Peter often alludes to Old Testament scripture in his recorded speech; he was very Bible-minded. He may have been suggesting ‘Even if someone’s as bad as Gentile Nebuchadnezzar, we should still forgive them, I suppose, but that surely is the limit’. But the Lord’s subsequent comment about 70 sevens is from the prophecy of Daniel 9 regarding the far longer “times” which were to pass over Israel for their sin. So His comeback on Peter’s clever allusion was: ‘No, Peter. Don’t forgive people “till seven times”, as much as God did Gentile king Nebuchadnezzar- but as much as God forgave Israel, which was an infinite amount, 70 times, more than that!’. Such level of dialogue with Peter would’ve been perfectly possible and normal, for he really knew and loved the Old Testament and was quite the amateur Bible student- see ‘Peter: Bible Student’ in my Peter and Paul (Sydney: Aletheia, 2008). See on 18:27 Forgave him the debt.

18:22- see on :15.
Jesus said to him: I do not say to you until seven times, but until seventy times seven- The Lord's command to forgive 490 times per day (Lk. 17:4,5)  is surely teaching that we have no ability to judge the sincerity of repentance; all we can do is forgive. Seven being the number of completeness, we are surely to understand this saying as not so much 490 times, but an infinite number of times.

Comparing with Luke, perhaps the Lord said this twice- once saying "seven times" (Luke) and then (as Matthew) "seventy times seven". He is really labouring the point. "Seven times" invites us to think of Lamech's bitter song: "If Cain will be avenged seven times, truly Lamech seventy-seven times" (Gen. 4:24); and also the seventy sevens of judgment upon Israel in Daniel 9. The Lord's policy of total forgiveness is thereby being presented as the counter to the natural human desire for vengeance. Our desire to judge and achieve revenge-to-the-end is to be displaced by a passion for unlimited forgiveness 'to the end'.

18:23 Therefore is the kingdom of heaven likened- This "therefore" is crucial. Because we must forgive 490 times / day regardless, therefore, of the sincerity of repentance, therefore the Kingdom of God [i.e. the behaviour of those who claim to be under the domain of God’s Kingship] is like the forgiveness of the King of that Kingdom. How was it that he had a servant who was so hopelessly in debt? 10,000 talents can be seen not as a literal number but as meaning ‘a huge, infinite amount’. How did the position arise? Because the King had repeatedly forgiven him debts without demanding repayment, and had given in to requests for yet more debt. This is the connection between the parable and the fact we have to forgive 490 times / day. It’s because we too repeatedly sin each and every day. How many times do you catch yourself each day muttering or thinking a brief prayer for forgiveness of some failure? If it’s not 490 times, then that’s because you’re not sensitive enough to human failure and Divine standards. And how really sincere is our repentance each time? Do we not find ourselves asking for the same basic sins to be forgiven, hour by hour, day by day? If we have been forgiven so much, then we simply must accept the little ones and forgive them, regardless of their repentance.

To a certain King- Gk. ‘an anthropos King’, a human king. This strange phrase emphasizes how the King in view here, the Lord Jesus, was and is only exalted to Kingship because of His humanity. He is judge because He is the “son of man”. In the issues and feelings regarding forgiveness and acceptance, the Lord Jesus fully understands our humanity.

Who would make a reckoning with his servants- The word is only used again in 25:19 about the last judgment. And yet the parable seems to speak as if the last judgment is only at the end of the story, after the forgiven servant has had time to grab his fellow servant, demand the debt, get him into prison, and the other servants have gone to inform their Lord, who then punishes him with “torment”. There is an intended confusion here- because the essence of judgment day is going on now, and we ‘make the answer now’ every time we are confronted by a little one needing acceptance into our closed circle, every time we are sinned against, every time a sheep goes astray. This is seamlessly in the spirit of the earlier part of this block of teaching, where the Lord has spoken of those who offend the little one by not accepting and not forgiving as being sure of future damnation, and has urged us to cut off any parts of our lives which have stumbled others and cast them from us, as a symbol of self-condemnation now, so that we are not condemned in the final judgment.


The Lord spoke of how when we sin, He 'takes account' of us and forgives us- and we are to respond by being frankly forgiving to those in our debt (Mt. 18:23,24). But the Lord uses the very same words and imagery in speaking of how at His return, He will "take account" of His servants and utter an unchangeable verdict upon them (Mt. 25:19). The connection of thought is surely to indicate that in our repeated experience of sin, coming before the throne of grace, receiving the judgment of condemnation, seeing it changed and responding by showing grace, we are living out the essence of the meeting with God which is yet to come. This is how God uses our experience of sin, repentance and forgiveness. The whole process is in order to give us an insight into the future judgment. The reality is that in those experiences of today, we can change the verdict. But in the last day it will be too late.

"Reckoning" is a logos. He asks us even in this life [see on Take account] to share our inner motives and core feelings / ideas with Him, the logos of our lives. Especially in this area of rejection of others and unforgiveness of them. The king (Jesus) makes a reckoning with His servants right now, and it is for us to be influenced by the gracious accounting He shows towards us, and then in this life reflect an appropriate grace to our brother (Mt. 18:23 RV). The reckoning is going on right now, indeed in a sense it occurred on the cross.

18:24 And when he had begun to reckon- See on :23 take account. These words were spoken to Peter, and he seems to have later grasped their meaning when he wrote of how judgment is now beginning at the household of God, the church, “us” (1 Pet. 4:17- the same Greek word for ‘beginning’ is used). Every time we engage with those who sin against us, each moment we remember them and the associated situations, we stand at the day of judgment making our own answer according to how we think and feel towards them. It is a very personal question. We simply cannot exclude them just because the circle of disciples around us [with which this section began] are hard set against those persons. We are to be as the Lord, and break the circle, putting the child in the midst. In a sense the judgment process has already begun; Mt. 18:24 says that the Lord has "begun to reckon" now, and so now we must urgently forgive one another. He is watching our attitude to each other here and now. Mt. 18:33,35 teach that the attitude we have towards our brother deep in our heart will be revealed and discussed with us at the judgment.

One was brought to Him- The same word used about the little ones being brought unto Jesus and being rejected by the disciples (19:13). The word is so often used of how people were brought unto Jesus.

Who owed him- The Greek is also translated ‘a sinner’, so clear is the connection between debt and sin. The Lord is clearly alluding to His own model prayer, where He taught that we are to ask for forgiveness “as we forgive our debtors” (s.w. ‘one which owed’, Mt. 6:12). It seems that although the disciples presumably obediently prayed that prayer, the reality of the implications wasn’t felt by them.

Ten thousand talents - One hundred million denarii (Mt. 18:23). This was a monstrous, unimaginable sum- in 4BC, the whole of Galilee and Peraea paid only 200 talents per year in taxes, one fiftieth of the amount. The annual income of Herod the Great is estimated at only 900 talents (New Jerome Bible Commentary). The Lord was using shock tactics to show how great is man's debt to God... and to throw into strong relief the sharp contrast with the way the fellow servant has such a trivial debt. The story is plain. The sins we perceive others have committed against us should be as nothing compared to the huge debt we feel personally before God. This explains why the acceptable man in another parable prays with his hands on his breast- when every Palestinian Jew would have expected a story about a man praying to feature him with uplifted hands, as was the custom. The unusual element to the story brought out the extent of the man's contrition. Indeed, the total acquittal of the indebted man, with no further penalty at all, would have caught the early hearers by surprise. The man, they imagined, would have walked off surprised by joy, ecstatic, thankful, relieved. And yet he goes and does something totally unexpected and illogical- he grabs another man and demands he pay up his debts. The unexpected twist of the story of course brings out the madness of any unforgiveness on our part, and the awful nature of human ingratitude for forgiveness- just as in the two carpenters parable.


The hopelessly indebted slave had the whole debt reckoned up with him and then the Lord wrote it off (Mt. 18:24,25). This was surely for the benefit of the servant. The servant hopelessly, desperately in debt to his Lord is a picture of the believer's debt to God (Mt. 18:25). The Lord didn't say 'Well, don't worry about it, I've got plenty, just forget it'. He reckoned up the exact debt, calculated it with the servant progressively panic stricken as the full figure registered: and "his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made".  Only then- and this is a crucial feature of the story- "the servant therefore fell down, and besought him, saying, Lord, have patience with me, and I will pay thee all". This was of course a nonsense; he had no way of paying it. But in his desperation, at the very and utter limits of human feeling, he fain would pay it all. And only then, "the lord of that servant was moved with compassion, and loosed him". This is not to say that the Lord is a hard man. But His frank forgiveness is not lightly given. Remember that God is elsewhere described as the magistrate who is to be feared, "lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite" (Lk. 12:58). And yet again, the Lord is not a hard man. In the context of our spiritual bankruptcy, "He constantly lendeth to thee" (Job 11:6 Heb.); and yet He demands our deep recognition that He deserves and in a sense should be given it all back. This will be our attitude, if we appreciate that indeed sin is serious.

There are degrees of sin- in God’s sight. But this parable teaches that for us, our perception is to be that the colossal extent of our sin is such that we should be eager to forgive anyone anything, because whatever they have done is so small compared to what we perceive that we have done. The difficulty is that it may actually be that in God’s judgment, some have sinned less than us- and we get a strong hint at the nature of that judgment in the Bible. But from our perspective we are to feel that our sin is so much hugely greater than anything anyone else has done. Paul was a great example of this, progressing over time as he wrote his letters from considering himself “least of the apostles” to being “less than the least of all saints” to finally being “chief of sinners”.

18:25 And since he could not pay- Neither of the indebted servants in the parable could pay. It’s an urban myth to think or assume that in cases of sin against us, the sinner can put it right. He cannot. The only way forward is unconditional forgiveness on our part, which must be granted knowing that the person cannot put anything right. This is a window onto the issue of whether or not we should forgive only if the person repents. The parable is at pains to demonstrate that personal debt cannot be repayed- all that can be done is to write it off. Even if letters of regret are written in total sincerity and with absolute meaning behind every word, they can never repay the debt. All we can do is to forgive, and therefore the person’s repentance to us is in that sense irrelevant. 
It could be argued that the man truly wanted to pay the debt, but was unable. This should be our feelings about our sins. The man was forgiven his debt due to his desire to repay it, even though in fact he couldn't repay it. Sin can, in a sense, never be put right, it can only be covered over. And the man was expected to reflect his experience of forgiveness in how he dealt with his brother.  Our fellowship of failure should be bound close together by our common experience of God's forgiveness. What we owe to God can never be repaid. Realizing this affects how we define what is repentance. Just one sin brings eternal death; after sinning, we cannot go back and re-live those minutes, hours, days or years when it was committed. All we can do is trust in God's grace and believe that God will negate the just results of that sin. Because we are forgiven debts which we can never repay, we are asked to liberally forgive our brethren for their far smaller debts. It appeared that the man who owed a small amount was better able to repay it than he who owed much. But the ability of our brethren to repay the debt of their sin is not something we should consider. Surely this is what the parable teaches. The ability of people to repent is something we should not consider. God does not consider our ability to repay Him- for we are utterly unable to do so.

A case can be made that the man did in fact have some of the money, because he had stolen it [rather than borrowed it] from the King, and had at least some of it stashed away- see on 18:34 The tormentors.

His master ordered that he be sold- This King is clearly angry and hurt at the extent of the debt; but he also has a heart of compassion (:27). According to the story line, he really intended the servant to be sold to another master. He didn’t want anything to do with this man any more. But then he changed. Without this detail about the King’s anger, we would be left with the impression that he is a soft hearted type who didn’t take the personal loss, betrayal and pain with any real personal suffering. But the Heavenly King, God Himself, does indeed have these feelings, and it is this reality which gives backdrop and meaning to His frequent movement with compassion in subsequently forgiving us. His forgiveness of sin, just like ours, doesn’t mean that He is indifferent to sin. This is therefore a recognition by the Lord that forgiveness isn’t instant nor automatic, but that like God, we will legitimately feel hurt and anger before moving on to forgiveness.

With his wife and children- The Lord spoke this in the first instance to Peter personally, in answer to his question. Peter had a wife (1 Cor. 9:5) and at least one child (1 Pet. 5:13). Likewise the way the servant “fell down” before the King (:26) is just as Peter had recently done before Jesus (Mt. 17:6 s.w.).

And all that he had- But he “had” [s.w.] nothing to pay with, “he had not to pay” [AV]. What he did have was not even the right currency with which to repay what he owed. Even if he and his family were sold to be someone else’s slaves, the amount received would be tiny compared to the huge debt. We are maybe intended to imagine that it was reflection on this fact which led the King to simply show compassion. We cannot repay our debt to God, even if we give our bodies and very being to Him. All we can do is hope for His grace, and so it is with our forgiveness of others.

And payment to be made­- The idea is of repayment, putting things right. The powerful point of this parable is that when someone sins against us, they cannot put it right, they cannot repay. We must forgive without that- which meshes well with the impression we get from this entire section that we are to accept, receive and forgive the little ones in an absolutely open manner without demanding repentance or them restoring a situation. So much forgiveness and reconciliation fails to happen in practice because of this assumption that the one who has done wrong must somehow put it right. Even if e.g. a stolen item is restored, the damage done in other ways by the theft cannot be put right. Except by our forgiveness.

18:26 The servant therefore fell on his knees, saying- This is precisely what the second servant does to the forgiven servant (:29 s.w.; he also asks for “patience” just as the first servant did). Our situation before God is exactly mirrored by the situation of others before us who have sinned. The Lord’s prayer had made this point, in asking that we be forgiven as we forgive others. Forgiving them, therefore, becomes of utterly crucial importance in our personal salvation. Nothing else we may do or be can compensate for unforgiveness, rejection of little ones, and the subsequent causing them to stumble which this causes. See on :25 His wife and children.

Fell down and worshipped- AV. The two words often occur together. The basis of real worship is thereby defined for us as being a deep conviction of the depth of our sin. Such worship isn’t therefore something that can just be turned on or turned off. True worship has very deep roots, in deep conviction of personal debt and a core desire to somehow beseech God’s grace.

Lord, have patience with me- See on :26 Fell down. The servants both ask for “patience”, and yet the story invites us to see how irrelevant is that request- no amount of time can repay such a huge debt. Even although the servant therefore doesn’t throw himself on the King’s grace to the extent he ought to have done, and still entertains the absurd idea that he can actually somehow repay the debt- the King shows grace. Again, the attitude of those ‘little ones’ we engage with will be far from ideal, they miscalculate their debt just as the servant genuinely thought he could “pay all”, they fail to appreciate the damage done, the hurt caused, believing that they can put right what clearly they never can. But the King’s forgiveness of that servant is our pattern for forgiving those indebted to us by their sins and poor behaviour. Yet again we see the hint that forgiveness based upon repentance and restoration is not what is needed at all. Sin cannot in that sense ever be restored or put right by the sinner, but only by the grace of the one sinned against.

And I will pay you all that I owe- The servant is presented as insincere, to those who meditate a bit upon the information given. His falling down at the feet of the King was not sincere, surely; for instead of admitting his fault and begging for grace, he claims that with time, “patience”, he can actually repay it. No amount of work could repay his debt. The huge sum which he ‘owed’ the King was so large that we are invited to imagine that the debt had arisen more by theft than by being lent that huge amount. For why would he, a servant, need to borrow such a huge amount? We are led to expect a confession of theft from the King- but there is none. Likewise the huge sum of debt is an element of unreality in the story that attracts our attention. The King typically would have killed such a person- but this unusual King doesn’t do that. He offers him a way out apart from death- and still the man isn’t grateful, he doesn’t even want to do a period in bonded slavery for his sins. Within the context of Israel, a slave could only be held for seven years. And “in the seventh year he shall go out a free person, without debt” (Ex. 21:2). In the seventh year, all debt was to be forgiven (Dt. 15:1-3). So this gracious King was willing to actually forgive the debt and give the man a path to total freedom. But he didn’t want even that- he wanted time so that he could pay the debt. He clearly had no real conception of the extent of his debt. And he even implies that the problem is with the King not being patient enough- as if to say ‘If only you were patient, I can pay all this back’.

18:27 And the lord of that servant, being moved with compassion- The Lord forgave the sinner exactly because he could not put it right. Bearing in mind the insincerity of the man’s words and claims even after being called to account, it is clear that the King’s pity was not because of the man’s genuineness. It was rather pity at the sad state of the man, pity at his pride, at his pathetic wriggling on the hook. The King’s pity and forgiveness is set up as the pattern for ours- and this, therefore, must be shown not only to those who appear sincere in their repentance, but to those like this servant, who appear patently insincere, repeating the same sin 490 times each day.  The King had pity, realizing that power in this case was solely in His hands. And so it is with our interactions with those who sin against us. We have total power. They are unable to put anything right ultimately. Because they have done what they have done, just as we have done what we have done.

Released him- This is hard to interpret because apoluo can have such a wide range of meaning. It can mean to simply send away. Or it could mean that the man had already been bound as a convicted criminal- in which case, the 10,000 talent debt was due to theft, which is likely what the initial hearers would’ve assumed anyway.

And forgave him- The same word translated “forgive” occurs in 19:14, where the Lord rebukes the disciples for forbidding the little ones to come to Him, and tells them to “Suffer [s.w. “forgive” through the idea of leaving alone] the children”. The suggestion is that despite all this emphasis on receiving little ones, the disciples failed to do so still. This shouldn’t be hard for us to imagine, because the church is full of those who know these principles in theory but fail to apply them, turning away so many little ones week by week. The king forgave his servant; but in the parable of Lk. 16:7, it seems that the king’s servants also have the power to forgive others what they owe to their lord. Our forgiveness of others is therefore recognized in Heaven, although that is not to say that if we will not forgive a person, therefore God will not. The connection between our forgiveness and God’s forgiveness (in the context of this section’s teaching about offence) may be that if we don’t forgive people, they often stumble out of the way of relationship with God and thereby God doesn’t forgive them. Whereas if we forgive them and accept them, they often remain in a relationship with God whereby their sins are forgiven by Him.

I mentioned under 18:26 I will pay you all that the King was alluding to the seventh year release for slaves. But this King, despite the insincerity of this servant, simply proclaims the forgiveness and release there and then. This is how King Jesus operates- He makes the seventh year of release the ongoing status in which He lives with men and women. And this is to be our pattern, not waiting until the seventh year, not demanding a passage of time or partial restoration before we forgive, but doing so immediately without attention to issues of sincerity of repentance. The King’s example in immediately offering the spirit of the seventh year release is surely saying that we should forgive and accept without demanding any passage of time. Observation of ecclesial life suggests that in the end, members are forgiven about anything, but it just takes time. But if forgiveness is going to be granted, why not grant it immediately… The release from slavery and debt in the seventh year was on the basis that Israel had been released from slavery in Egypt by grace (Jer. 34:13,14; Dt. 15;12-15), an exodus which speaks of our baptism into Christ (1 Cor. 10:1,2). If we have been released, we are to thus release others. They were to “let go” their indebted slave brother (Dt. 15:12 Heb.) just as Israel were “let go” from Egypt (Ex. 5:1). They were to send away the released slave “not empty handed” but with gifts (Dt. 15:13)- exactly as Israel left Egypt not empty handedbut with the gold and gifts of Egypt (Ex. 3:21,22; 12:35,36).


I noted at 18:21 Seven times that Peter’s initial question about forgiving “until seven times” was a quotation from Dan. 4:23 about the seven times or years punishment upon Nebuchadnezzar. It could be the Lord is alluding to this in saying that the spirit of the seventh year or ‘time’ should be lived out all the time; they were not to wait “until seven times” or years to forgive. And the release from debt must be given no matter how insincere the debtor, and no matter how huge the debt. And immediately. The Lord’s language of loosing and forgiving debt and His allusion to the seventh year release is therefore radical and far reaching. If we are to show His forgiveness, then we have no option but to be absolutely open and inclusive of all. According to Jer. 34:17-22, Judah’s captivity in Babylon was solely because they had rejected the need for granting release to their brethren; for that they were condemned.

The debt- An unusual Greek word is used here to express debt. Daneion  occurs only here in the New Testament. It seems to mean a gift as well as a debt; there were other standard words for “debt” which the record could have used, but did not. Perhaps the strange word choice is to teach us that whatever we think we have borrowed or even stolen from the Lord cannot really ever be repayed- it is effectively made a gift to us. In our forgiveness of others, we must remember that they can never repay, and so our forgiveness of them is not on the basis that they have repayed something, but on the basis that we consider their theft from us to be a gift from us to them.

18:28- see on 20:15.
But that servant went out and found one of his fellow-servants, who owed him a hundred denarii- "Went out" is the language of condemnation at the last day. By being unforgiving to our brother, we are condemning ourselves. And this has been the Lord’s message earlier in this section- for those who make their brother to stumble by not accepting and forgiving him, they have an awful condemnation awaiting them. "Went out" is the language of Judas going out (Jn. 13:30), Cain '"went out" (Gen. 4:16), as did Zedekiah in the judgment of Jerusalem (Jer. 39:4; 52:7). Esau went out from the land of Canaan into Edom, slinking away from the face of his brother Jacob, sensing his righteousness and his own carnality (Gen. 36:2-8). Even in this life, those who leave the ecclesia 'go out' after the pattern of Judas, condemning themselves in advance of the judgment by their attitude to the ecclesia (1 Jn. 2:19 cp. Acts 15:24). The unrighteous flee from God now, as they will then (Hos. 7:13). Yet Peter in this life "went out" from the Lord (Mk. 14:68) and then some minutes later further "went out and wept bitterly" (Lk. 22:62), living out the very figure of rejection at the judgment-  and yet was able to repent and come back. In this life we can be judged, condemned, weep...but still repent of it and thereby change our eternal destiny. But at the final judgment: it will be just too late. That 'judgment' will be a detailed statement of the outcome of the ongoing investigative judgment which is going on right now.

He remained in the service of his master, even though the master / King had considered selling him into slavery to another man. But this King retained such a bad and insincere servant- again, setting up the pattern for our unlimited acceptance of others and not rejecting them. The staggering number of unrealities in this parable is in order to direct us towards the need for radical acceptance of others and open forgiveness without repentance- things which are indeed unreal for us in their demands. And yet without this, can we be forgiven? Faced with the teaching here, I end up asking God for what apparently I cannot or should not ask- forgiveness for my unforgiveness. And strength to indeed forgive, quicker and more fully.

And he laid hold on him- The Greek is several times used to mean ‘arrested’. The first servant had the power to arrest and “cast into prison” (:30). We assume therefore that the first servant was a senior one, hence his ability to borrow or steal 10,000 talents. And still he has retained his position!

And took him by the throat- The Greek means to choke or strangle, it is only elsewhere used about the choking to death of the Gadarene pigs in the sea, representative as they were of condemnation of the unclean at the last day (Mk. 5:13). He was not only demanding repayment but almost killed the man in order to extort a promise of repayment. All our sympathies are directed by the story to be against this first servant- but he was the one who the Lord who knows all was so forgiving and acceptant towards. And that is set up as our example.

Saying: Pay what you owe- There was indeed a debt. We are to forgive the person who ‘repents’ 490 times / day for the same sin. Clearly enough, their repentance wasn’t sincere. Yet we are still to show forgiveness without waiting for repentance. The parable of Mt. 18:28-30 implies that forgiveness involves us not requiring of our brother that which we could legitimately demand of him. That surely is saying that we are to forgive our brother without demanding full repentance in terms of 'putting things right'. We are to follow God's example of frankly writing off the debt. This parable of the debtors splits the responsible into two categories; those who forgive their brother, and those who demand that their erring brother pays up what he owes, even though he can't possibly do so. All of us who walk away from our annoying, spiritually weak brethren (as we perceive them) are playing with our salvation. The day of judgment will be a day of surprises for all of us.


18:29 So his fellow-servant fell down and begged him, saying: Have patience with me and I will pay you- The words and actions of the second servant are exactly those of the first servant before the King. We are to see ourselves as the first servant- and he was not very sincere, nor did he appreciate the enormity of what he had done. But we are presented as being him, up to the point where he imprisons his fellow servant. The difference between him and us is that we are to forgive our indebted brother. But our repentances and pleadings for mercy are likewise less than totally sincere- the ease with which we repeat sin is surely proof enough of that. And we are not, therefore, to refuse forgiveness to our brother because we sense his repentance is insincere. 


18:30 But he refused- The first servant wouldn’t show patience to the second servant, even though he had asked the King for “patience” with himself. He didn’t believe that the second servant would repay the money given time. And yet he puts him in prison, from where likewise the second servant will have no possibility of repaying the debt. He has no sensible option than to write off the debt. Just as forgiveness with or without repentance is not ultimately an option for us. The request for patience was exactly what he had made to the King. The King dismissed it as unreal and untrue; the King didn’t say ‘OK, well, in six months’ time, then’. He just forgave him. The first servant was being brought to realize how he had made the King feel. The very similarity with his own position surely beckoned him towards a similarly gracious response. But he would not. The awfulness of the situation becomes even worse if we consider that he was delivered to the torturers in order to repay the money because he [presumably] did in fact have much of the money, but had stashed it away in secret locations; see on :34 The tormentors.


And had him cast into prison- See on :28 Laid hands on. He was a senior servant who still had the power to do this. The King expressed his anger in a more Biblical way- the first servant was to be sold as a slave labourer so that at least some of the debt would be repaid, and then in the seventh year he would go free and the debt cancelled. But that servant now puts the other servant in prison. The Law of Moses never envisioned any kind of prison system, even though there were prisons in the surrounding cultures. Rather was correction to be effected more quickly and at the hands of those who had been offended or wronged. In prison, the man had absolutely no chance of repaying the debt, and so to imprison until he should repay the debt is oxymoronic. And obviously so, especially to the initial audience. They knew that those in prison had to be provided for by their families, and so the truth was actually the opposite- imprisoning the man would increase debt, not reduce it. But this is what we do by not forgiving people- we put them in a position where they are a spiritual liability to others, and we assign them to a place where they can never get right with us. Because the earlier section in this block of teaching has demonstrated that to not forgive or to exclude is to cause another to stumble. Not forgiving damages the unforgiven person- that’s the point. It puts them in a place where they cannot escape- it makes them stumble, or as in this parable, it imprisons them. This is a powerful picture of the damage caused by unforgiveness.


Until he should pay that which was due- Another possible twist to the story is that the first servant believed that the second servant had family members or friends who were capable of paying the debt; by throwing him into prison, he was thereby putting pressure on the family to pay the debt. This kind of thing often happens with forgiveness; granting forgiveness or acceptance is made possible only if third parties respond. Typically the argument is ‘We will only accept you if you reconcile with X or Y’. The King, by contrast, dealt directly with the offender in offering a way forward- and finally abandoned any attempt at partial and negotiated solutions, and just gave frank and total forgiveness. 


18:31 When his fellow servants saw what had taken place- There is a similarity with the workers who notice the weeds sown amongst the wheat and who then go and tell their Lord, rather than taking affairs into their own hands.

They were greatly distressed, and they went and reported to their master all that had taken place- What are we to do when brethren... refuse to speak to us or others, divide families, cause others to stumble; and all the other long list, the endless sentence, which we could now write or come out with? How are we to feel, how are we to cope with it? When the fellow believers saw the unreasonable attitude of a brother against another, they were "vehemently distressed" (AV "very sorry" doesn't do justice to the Greek)- not about themselves, but about the situation and the punishment of their fellow servant. Matthew uses the same Greek words to describe how distressed the disciples were to learn that there was a betrayer amongst them (Mt. 26:22). That extent of distress can destroy men and women. So "they came and told their Lord all that was done". They didn't just "tell Him". They went and told Him. We are invited to imagine the process of coming before the Lord's Heavenly presence in prayer, like Hezekiah spreading Sennacherib's letter before the Lord. The parable suggests there was no response from the Lord to the grieving servants. He called the offender to Him, asked for an account, and punished him. This speaks of how we shall be called to account at the Lord's return. But until then, there's silence from the Lord. But that silence is to develop our faith and perspective in the day of judgment. If there were bolts of fire from Heaven in response to our prayers, there would be no faith required, no longing for the Lord's return, no trust in His ultimate justice. The Greek translated "told" means 'to declare thoroughly'. Tell the Lord every detail of what happened, how you feel; what colour shirt he was wearing, exactly how she looked at you. Just as children artlessly retell every detail of a hurtful event. When they saw "what was done", they came and declared thoroughly to their Lord "what was done" (Mt. 18:31). The double repetition of the phrase suggests we should indeed tell all the details to Him; but not more, and stripped of our interpretation of them. Prayer isn’t to be merely a list of requests; it’s a pouring out of ourselves and our situation before God, as David taught us in his Psalms. And in this sense one rises from their knees healed and able to cope. The believers of the parable told their Lord of the ungrateful behaviour of their brother (Mt. 18:31)- they brought the situation before Him, without asking specifically for something to be done.

18:32 Then his Lord summoned him and said to him: You wicked servant; because you pleaded with me- What is the function of the detail about the fellow servants informing their Lord, and His response being to call the wicked servant and punish him? The calling to account and ‘eternal punishment’ is surely allegorical of the second coming of Christ and the final judgment. The impression is surely that He is encouraged in doing this by His servants coming to Him and sharing with Him their hurt at the way His servants are being treated- both within the household as well as outside of it.

I forgave you- The Lord was absolutely sure that He would be victorious on the cross; His parables speak of our responsibilities and blessings on account of what He knew He would achieve for us. Thus the Master in the parable is able to remonstrate with the unforgiving servant: "I forgave you all that debt". The Lord's assumption was that He would attain our forgiveness on account of successfully enduring the cross. Yet He triumphed through His faith; although He was all too aware of the human possibility of failure, He believed He wouldn't fail, He made use of the constant encouragement of the word to this end. He described Himself as the Lord of the servants, and also as the King (e.g. Mt. 18:23 cp. 31- there are other similar parables)- even before His cross. He had such confidence that He would be crowned as a result of His future cross. The tenses in Greek can be used very exactly (unlike Hebrew); it was quite within the ability of the Lord to build into His parables the concept of future Kingship. He could have implied 'When I'm King, I'll judge like this'. But instead He saw Himself as already having overcome. "Be of good cheer, I have (already) overcome the world... now I go my way to him that sent me (bypassing the cross in His words)... I have glorified thee... I have finished the work thou gavest me to do" (Jn. 16:33,5; 17:4); these are only a few samples of the Lord's remarkable confidence that He would overcome. This confidence is reflected in the parables. He was practising His own preaching concerning believing that we have already received what we ask for. No doubt His words recorded in Jn. 15-17 and the parables which reflected this confidence came back to Him as He struggled to quell His crisis of doubt in Gethsemane.

All that debt- The hint could be that the exact amount was still clearly in the King’s mind. God forgives sin but He doesn’t literally forget it in the sense of as it were deleting it all from memory cells. It is ‘forgotten’ in the metaphorical sense of not being held against us. Peter was the one initially addressed here, and he uses the ideas in his later letter, when he criticizes some of his converts for having forgotten that they were purged from their old sins, and notes that therefore they were without motivation in living the Christian life (2 Pet. 1:9).

Because you desired me- AV. Actually, as noted at :26, the wicked servant didn’t actually desire forgiveness of the debt. He asked instead for time, “patience”, so that he could repay everything he owed. The pity of the Master was more because of the man’s lostness and how little he appreciated his own position. However, the Master kindly and sensitively read through the man’s request for ‘time to repay’ to the desire of the man’s heart- that the debt be written off in total. And he did so. The Father and Son likewise perceive the spirit behind our prayers, and see through the surface level word choice which we make. This of itself is a great comfort to those who fear that they ‘are not good at praying’. Because it is our inner spirit rather than our word choice which is the essence of prayer.

18:33 Should you not also have had mercy on your fellow-servant- This doesn’t give the force of dei, which is the imperative, ‘must’. The idea isn’t that he ought to have been compassionate, but that he was obligated to be, he ‘must’ be like that. This is exactly the teaching of the earlier part of the chapter- condemnation awaits us unless we are forgiving and acceptant of others.

Even as I had mercy on you?- The Lord’s compassion is clearly intended to be ours, who are to live and move and feel “in Him”. The Lord of the servant “was moved with compassion and forgave him”- the very words used about the Lord being “moved with compassion” for the spiritual and human needs of the Galilean Jews He lived amongst in His life. But the point of the parable was: “...shouldest not thou also have had compassion…?” (Mt. 18:27,33). If we have seen and known His compassion, ought we not also to show that compassion in the same way as He did and does? His compassion must be ours. The Samaritan of Lk. 10:33 was clearly intended to be interpreted as the Lord Jesus. He “had compassion” on the dying man of humanity, not counting the personal cost and risk; and then the Lord bids us each to go and do likewise. Our ‘doing likewise’ will issue in us too sensing the tragedy of those who have not heard, of those without a shepherd, of those who have fallen out of the way. We will be like the Father who was likewise moved with compassion for his wayward son (Lk. 15:20). The crowds of unknowing people who stream before us each day, the sad fact that we are so outnumbered in this world, that those you live and work with are dying in ignorance of the wonderful eternity that could be for them… that they live their lives in the darkness of selfishness, as existence rather than real life, without the light of the knowledge of the glory of God as it is in the face of Jesus Christ… all these things will powerfully move us to witness after the pattern of our Lord.

"Even as" is the very teaching of the Lord’s prayer, wherein we daily ask for forgiveness as we have forgiven others, in accordance with our attitude to them. This is the very meaning of those who sin against us in life- their function is really to provide us with practice for forgiveness and thereby a basis for our own forgiveness.

18:34 And his lord was angry- The wrath of God here stands in sharp contrast to the amazing grace He has just shown to the indebted man. His anger was not that the man had stolen such a colossal sum from him [see onThe tormentors], not admitted it, not appreciated the depth and gravity of the theft, not repented… but rather that despite that, the man would not forgive another. The purpose of the parable in its end thrust [which is so significant in nearly all the parables] is that unforgiveness of others is the ultimate and worst sin, far worse than anything else, including lack of repentance for our own sins.

And delivered him to the jailors- In the Lord’s frank forgiveness of the heavily indebted man, there was no mention of any conditions. But when that same man refused to forgive his debtor, he was brought back into court, the debt was re-instated and he was eternally imprisoned until he paid every bit of it. The frank forgiveness of the debt, the ‘release’ from it, was actually conditional on him being forgiving to others subsequently. But that condition wasn’t mentioned. 
In the furniture of the parable, the tormentors may refer to the prison keepers. But the same word is used in Rev. 14:10; 20:10 about the tormenting in fire of the beast and his supporters at the last day. Clearly the point is that self-righteous unforgiveness of the little ones, the obviously immature and even insincere, will lead to the same condemnation as the very worst of the world. The same point was made by the Lord talking about offenders of little ones having a millstone put around their neck and cast into the sea- the very punishment of Babylon.

"Jailers" can also be rendered "tormentors". Another option is that the man needed torturing- and that is the essential force of the Greek word used- because clearly his huge debt was a result of theft, and he did actually have the money stashed away somewhere. Hence the need for torturing to get him to confess where it was hidden. This would mean that his claim not to have anything at all to pay back was simply a false plea, a fake repentance. Which would be a function within the story exactly relevant to the context, which is that we should forgive others without limit, regardless of the sincerity of their repentance; and realize that so much of our own repentance is hardly that genuine either, resulting as it has done in the huge debt which we personally owe to God; a debt so great we are to perceive it as far more serious than anything anyone has done to us. If this interpretation of the torturers is valid, and it is hard to interpret it any other way really, then this throws into an even worse perspective the man’s demand for the 100 denarii from his fellow servant. He already had considerable wealth stashed away… Remember that this unpleasant, insincerely repentant man is our representative right up to the point where he encounters his fellow servant who is in his debt. All his insincere representations about his debt, his complete failure to appreciate the extent and gravity of what he had done- these are all typical of our shallow repentances. And this serves to remind us not to refuse forgiveness to others because we consider their repentance somehow insincere. We also reflect that the King surely knew that the servant had stolen the money- it was such a huge sum. But He chose not to ‘take the matter up’; He didn’t make that specific allegation. And this lends weight to my suggestion that the earlier language of ‘taking up a matter’ with a brother who has wronged us is not a command for us to do so, but is rather a parody of Jewish and legalistic thinking.

There are of course those who misuse this verse to support their view of literal torture at the last day. But remember that this is a parable, and that every other entity in the parable has a fairly obvious interpretation. The torturers likewise must represent someone or something, rather than be the only element of the parable which is taken literally. That they represent something is clear, but what- is not so clear. In Matthew’s pictures of judgment, the Angels have a major part to play in punishing the wicked (Mt. 13:41,42,49,50; 22:13). So perhaps they refer to how Angelically-ministered punishment will bring the wicked to some state of self-knowledge and confession, although tragically all too late.

Until he should pay- The teaching is surely not that through the experience of torment, the man somehow could earn the 10,000 talents. Then he would finally be free and justified before God, as if through some kind of Roman Catholic purgatory. Rather I suggest the Lord is demonstrating His principle of judging people from their own mouths and according to their own words (Lk. 19:22- the context is likewise of a “wicked servant”). The servant had claimed to be able to “pay all” if given time (:29). Now, that untruth is being quoted back to him.

All that was due- The same Greek word is used elsewhere in this chapter only with regard to how the wicked servant perceived the debt of his brother- he uses the word in saying “Pay me what you owe me [‘what is due to me’]” (:28), and demanding the man “Pay the debt”, ‘that which was due’ (:30). Again the words and attitudes of the wicked servant are being quoted back to him, and he is being treated as he treated his brother.

The big debtor was rejected because he wouldn't forgive his brother. The Lord says that He will make such a person pay all the debt. There is a connection here with an earlier parable, where He spoke of how unless a man agrees with his adversary quickly, the adversary will drag him to court and jail until he pays all that is due (Mt. 5:26). The adversary of the parable, therefore, is the Lord Himself. He is the aggressive invader marching against us with an invincible army (Lk. 14:31), with whom we must make peace by total surrender. Putting the Lord's teaching in context, He is showing Himself to be very harsh and demanding on the unforgiving believer, but very soft and almost unacceptably gracious to those who show forgiveness.

18:35 So also my heavenly Father will do to every one of you- The unpleasant wicked servant is therefore symbolic of us each one- at least up until our meeting with our fellow servant, after our own experience of forgiveness. And the wicked servant up until that point is not presented positively, but rather as insincere in his repentance, and totally miscalculating the extent of his own sin.

If you do not forgive your brother- The same ideas are repeated, relentlessly. This most sober warning applies to each one of us, not to some of us. None are exempt, none are in a position where this problem of forgiveness doesn’t apply to them. It applies to each of us. If we consider that we do not struggle with the issue of forgiveness, then it seems to me that we are not in touch with ourselves.

From your heart- By adding this detail, the Lord seems to recognize that forgiveness (like all spiritual characteristics) can appear to have been achieved on the surface, when it has not been achieved in the heart.