Matthew 18

Matthew 18:1

Upon Christ’s mentioning his resurrection from death, ch. xvii. 23, and Mark ix. 31, which they took to be a beginning of his kingdom here, the disciples inquire ambitiously (among themselves, Mark ix. 33.) who shall have the chief place of dignity in that kingdom of the Messias here? (so again on the same occasion they fall on the same thoughts, Matt. xx. 20, Luke xxii. 24, and look that way, Acts i. 6.)

Matthew 18:2

And Jesus, willing by an emblem or visible representation to satisfy this question of theirs as far as was useful to them, called— * Unless you change your inclinations and desires, and take yourselves off from this vain ambitious expectation and pursuit of a carnal kingdom of Christ, and of your receiving dignities and preeminences in it, you can never be true disciples of Christ, this carnal ambition and projecting being so contrary to the Christian temper.

Matthew 18:4

Two things therefore I shall teach you from this emblem: first, that the state of Christianity is such a state, that he which is most lowly is most capable of eminence in it;

Matthew 18:5

Secondly, that all the lowliest and meanest persons are so dearly valued by me, that he that *others’ children. † steer, cravings: see note [c]. HAMMOND, VOL. I. G

Matthew 18:6

Whereas, on the other side, he that shall gall, discourage, drive from me and the Christian practice any such meanest person that comes to me, it were for his advantage that the stone of a mill, not such as women turn with the hand, ch. xxiv. 41, but so big that it is fain to be turned by an ass, were hung as a weight about his neck, and he then cast into the sea, sure to be hurried presently to the bottom of it.

Matthew 18:7

Upon this occasion I tell you beforehand, that great falling off and apostatizing there will be amongst those that receive the faith, great discouragements to obstruct the receiving of it, many will be seduced from the right way (which is a sad and woful thing). But though this be to be expected in respect of the wickedness of some, and seducibleness of others, and though it be not imaginable that the world should by God be kept free from all such temptations to sin, (nay God hath thought fit to permit such for the trial and exercise of Christians,) yet will this be little matter of excuse, but rather of aggravation of their sin and woe, that shall be instrumental to this end, that shall be the authors of them.

Matthew 18:8

And therefore I now forewarn you that if any that is nearest to you (friend, profit, pleasure, as dear to thee as a member or any part of thyself) go about to discourage thee in thy Christian course, to withdraw thee either in gross from the Christian profession, or more particularly from any act of duty to the contrary sin, thou be sure to renounce it, part with it (Matt. v. 29, 30); it being so much more eligible and desirable for thee to attain eternal bliss, having in thy lifetime been halt or maimed, that is, passing through some difficulties or austerities, than by escaping those difficulties to run into sin, and so to hazard everlasting fire.

b having here for some years lost the benefit of one of thine eyes, rather—

Matthew 18:10

It is a matter of great moment, then, worthy your saddest care, that you do not undervalue or neglect the good and advantage of any the meanest

[a] angels] That angels are God’s ministering spirits, and do perform his commands in guarding his servants here below, is the doctrine of scripture, Heb. i. 14, and so several times in the Revelation, where the seven spirits, ch. i. 4, and ch. iv. 5, (that is, saith Andreas Cæsareensis, seven angels,) are said in heaven to behold his face, in the same manner as is here affirmed of them. But whether the ἄγγελοι αὐτῶν, their angels, here be to be defined singular angels peculiarly designed to particular persons, is not here distinctly affirmed, only that they are, as God sees fit, employed in services for the benefit of these little ones, that is, of Christians; and of that there is no doubt. Thus saith Origen, contra Cels. I. 6: “Ἄγγελοι τεταγμένοι εἰς τὸ προϊστάσθαι αὐτῶν,” the angels that are appointed to preside over them," as guardians, to counterwork the treacheries and policies of Satan. That these are said continually to behold the face of God, is, saith a Dionysius Alexandr., ὅτι ἀτενίζουσι τῷ θείῳ κάλλει διὰ παντὸς, οὐδέποτε ἐκ τοῦ ὄντος ἀγαθοῦ προεδρίας ἐκπίπτοντες; “because they continually and steadfastly behold the beauty of God, and never fall off from that dignity and preferment” (as Lucifer did) “which they enjoy by their

a In Cat. Jobi, p. 21.

Matthew 18:11

For Christ that came to reduce those (see note

Matthew 18:14

And just thus it is with God; he is very unwilling that any the meanest person upon earth should be lost, that might with any care or methods of ours be recovered to piety.

Matthew 18:15

To this purpose, these directions I shall now give; which I require to be used in the church for ever: If any fellow-Christian of thine do thee any injury, and by so doing offend against God, thy charity to him, as it must be sure to put off all thoughts of revenge against him, to forgive him freely, ver. 22, so will it oblige thee to use all prudent methods to reduce him to a sense and reforma- ¶ But if, ‘Ede 5c. G 2

Matthew 18:16

But if this first method of thy charity succeed not, another essay must be made: take with thee one or two other men, either that the crime which thou lavest to his charge be so confirmed to him by sufficient testimony, John viii. 17, that he be no longer able to deny it, (as that which cannot be contradicted or denied is said to be established, Heb. vi. 16,) or that the authority of these, added to that of thy private admonition, may be of more force with him, induce him to condemn himself, at least be more likely to do so, be more weighty in the presence of two or three.

Matthew 18:17

But if he be still refractory, either through non-conviction of the fact or non-contrition for it, if this second admonition work not on him, then make it a matter of public cognizance, tell it to the rulers of the assemblies, (saith S. Chrysostom, see Power of Keys, ch. ii. §. 12,) or tell it in the presence of all the people, that before them the governor may rebuke him, (as Timothy is appointed to do, 1 Tim. v. 20.) But if this last method succeed not neither, if he be still refractory, thou art then to look on him as a desperate deplored sinner, (see Power of Keys, ch. ii. §. 9,) fit for the censures of the church to overtake him.

Matthew 18:18

Which ye therefore to whom now I speak, the designed rulers of the church, and your successors the bishops, are in this case to proceed to, to use the keys given to you, as stewards of the house, (ch. xvi. 19,) for the ejecting of such. And I assure you, whomsoever (see note [k] on ch. xi.) ye shall thus cast out of the church on earth, shall, without repentance, and submission to your censures and reformation upon them, and sincere desire to reconcile and approve themselves to you, be by me excluded from heaven. These censures of yours, inflicted by this

Matthew 18:19

[b] shall ask] It is somewhat uncertain what is the meaning of οὐ ἐὰν αἰτήσωνται here; for that it is not in the active, which is ordinarily used for asking, (see ch. xxi. 22,) is clear; and if it be rendered in a passive sense, then it will be whatsoever they shall be required to, and refer to the one or two that are taken, ver. 16, that is, required to go along with the admonisher; which being here part of Christ’s institution, it may consequently be said of it, as a promise from Christ, γενήσεται αὐτοῖς, &c., it shall be unto them from my Father; that is, My Father shall give authority to that which they, being thus called or required, συμφωνήσουσιν, shall agree on. The reason of which is given, ver. 20: For where two or three are thus assembled in my name, according to my appointment, there am I in the midst of them. This hath that degree of appearance of truth, that I thought fit here to mention it, but not so much certainty as to put it in the margent, or to impose it as the primary sense in the paraphrase.

Matthew 18:23

Therefore is the kingdom of heaven likened unto a certain king, which would take account of his [c] servants.

To which purpose (to shew you how necessary it is for every of you to remit most freely the injuries that are done to you by your brethren, be they never so great, if you expect any remission from God for your sins committed against him) I shall give you this parable: God’s dealing with men under the gospel is very fitly resembled to a king calling his servants to account.

[c] servants] The servants here, that the king or lord is supposed to call to account, seem to be those which are entrusted by him to negotiate for him, such as are mentioned ch. xxv. 14, and Luke xix. 13; and proportionally his reckoning with them here, ver. 24, is all one with that, Matt. xxv. 19; and the same phrase, συναίρειν λόγον, is used in both places, which in St. Luke, (who calls him a king also, as he is here,) ch. xix. 5, is expressed by commanding his servants to be called, that he might know how much every one had gained by trading, that is, what every man had gotten, and had ready to bring him in, above the money which he received. That is there set down to be a very strange increase: one pound had been improved into ten, ver. 16; another into five pounds, ver. 18; and in St. Matthew five are increased into five more, two into two more. And so in both evangelists some such increase is brought in by every one, but only by him that had laid it up in a napkin, and been perfectly idle, done nothing with it. Agreeably to this it here follows, that one of these servants, when he comes to be reckoned with, is found upon account to be indebted to his lord ten thousand talents, which, at the rate of 750 ounces of silver to a talent, and of five shillings an ounce, arises to one thousand eight hundred seventy-five thousand pounds, a vast sum of money; and that being required, he was no way able to make payment, and so was adjudged by his lord (as such debtors are wont) to be sold, &c. Upon this, his petition to his lord is, that he will bear with him a while, and he will repay him all that upon account was due unto him, all the ten thousand talents. And thereupon his lord, moved with pity towards him, not only ἀπέλυσεν αὐτόν, released him from that sentence of selling and imprisoning, before decreed against him, but also remitted him τὸ δάνειον,

Matthew 18:24

And when he did so, one of his servants upon account was found to owe him a great sum, cast up by ordinary valuation to be a thousand eight hundred seventy-five thousand pounds.

Matthew 18:25

But he being not able to pay that sum, his master appointed him to be used as debtors which are not able to pay are wont to be used among the Jews, sold, they and their wives and their children, to be servants and bondmen, 2 Kings iv. 1, and by that sale the debt to be paid.

Matthew 18:26

Hereupon the indebted servant fell down on his face, and besought him that he would stay a while, till he might be able to pay him, and not use this extremity towards him, promising, if he would do so, that he should lose nothing by him.

Matthew 18:27

And his master was merciful, and quitted him of the former sentence, ver. 25, and frankly forgave him that vast sum upon his bare request.

Matthew 18:28

But when this was done, this servant that had been thus mercifully and magnificently dealt with by his master, having had ten thousand talents forgiven him, met with one of his fellow-servants, which ought him somewhat, one hundred denarii, valued to three pounds two shillings sixpence of our money, a contemptible sum in comparison with what had just now been forgiven him, and he presently apprehended him in a most rigid manner, requiring him to make present payment.

[d] took him by the throat] The word πνίγω is not only to choke or throttle, but also, according to the use of the Hebrew בעת (which sometimes is rendered πνίγω, 1 Sam. xvi. 14, sometimes θαμβίω, ταράττω, ἐκταράττω, στροβίω,) signifies to pluck, to exagitate, to trouble, to hale, to shake, to terrify; and so it may here signify.

Matthew 18:29

And this fellowservant of his besought him with as much humility to forbear him, as he had, ver. 26, besought his master’s forbearance for six hundred thousand times as much.

Matthew 18:30

And that servant that had had so much forgiven him would not forgive so little, but dealt with him in the extremest rigour, cast him into prison never to be released, but upon paying the whole debt.

Matthew 18:31

For this all the fellowservants that saw it were much troubled, both for the unhappy lot of him that suffered, and the unreasonable behaviour of him 1 shook him.

Matthew 18:34

[e] tormentors] Βασανιστής, δημόκαινος, saith Hesychius; it not only signifies one that explores, and examines, and puts upon the rack, (in which notion it cannot be taken here,) but also a keeper of a common gaol; and so it must do here, the usage in this verse being proportionable and parallel to that which this man had dealt to his fellow-servant, ver. 30, which was casting him into prison until he should pay the debt; which argues the βασανιστής here, to whom he is delivered, to be the keeper of that prison and no more, there being no use of the rack or torment in this business.