Matthew 18

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 15 2 8 0 0 CHAPTER XVIII) Chapter 18) Theme: The Work Which Thou Gavest Him to Do) Kindness toward the Little Ones) and) The Forgiving Spirit toward All) The Fourth Great Discourse) ) 18:1 35 Kindness toward Little Ones and the Forgiving Spirit toward All) 18 1 At that moment the disciples came to Jesus, asking, Who then is greatest in the kingdom of heaven? 2 So he called to himself a little child, had him stand in the midst of them, 3 and said, I solemnly declare to you, unless you turn and become like the little children, you will never enter the kingdom of heaven. 4 Therefore whoever becomes humble like this little child, he is the greatest in the kingdom of heaven. 5 And the person who in my name welcomes one such little child as this, welcomes me.) 6 But whoever causes one of these little ones who believe in me to sin, it is better for him that a heavy millstone be hung around his neck and he be drowned in the depth of the sea. 7 Woe to the world because of its temptations.��634�� For temptations must come, but woe to the man who is responsible for the temptation. 8 And if your hand or your foot lures you into sin, cut it off and fling it away from you. It is better for you to enter life maimed or lame than with two hands or two feet to be thrown into the everlasting fire. 9 And if your eye lures you into sin, pluck it out and fling it away from you. It is better for you to enter into life with one eye than with two eyes to be thrown into the hell of fire.) 10 Be careful that you do not scornfully look down upon a single one of these little ones, for I say to you that in heaven their angels always see the face of my Father who is in heaven. 12 What do you think? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the mountains,��635�� and does he not go in search of the wandering one? 13 And if he actually finds it, I solemnly declare to you that he rejoices over it more than over the ninety-nine that have not gone astray. 14 So also it is not the will of your Father in heaven that one of these little ones should perish.) 15 Now if a brother sin against you, go and show him his fault while you are alone with him. If he listens to you, you have won your brother. 16 But if he does not listen (to you), take one or two other persons with you, in order that by the mouth of two witnesses or three every matter may be established. 17 If he refuses to listen to them, tell the church. And if he refuses to listen even to the church, let him be to you as the foreigner and the tax-collector. 18 I solemnly declare to you, whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven.��636�� 19 Again I say to you, if on earth two of you agree about anything that they may ask, it shall be done for them by my Father who is in heaven. 20 For where two or three are gathered in my name there am I in the midst of them. ) 21 Then Peter came up and said to him, Lord, how often shall my brother sin against me, and I forgive him?

Up to seven times? 22 Jesus answered, I say to you, not up to seven times, but up to seventy times seven. 23 That is why the kingdom of heaven is like a king who wished to settle accounts with his servants. 24 Now when he had begun to settle (accounts), there was brought to him one (servant) who owed him ten thousand talents. 25 But since he did not have the means to pay his debt his master ordered him to be sold, along with his wife and children and all that he had, and payment to be made. 26 So the servant fell prostrate at his master s feet, saying, Have patience with me, and I will pay you everything. 27 The heart of that servant s master was moved with pity, and he let him go free and forgave him the debt. 28 But that same servant, as he went out, came upon one of his fellow-servants, who owed him one hundred denarii. He grabbed him (by the throat) and started to choke him, saying, Pay whatever it is you owe! 29 So that fellow-servant fell at his feet and was begging him, saying, Have patience with me, and I will pay you. 30 But he was and remained unwilling, and instead had him thrown in jail until he should pay what was owed. 31 Now when his fellow-servants saw what had happened they felt very sad, and went and reported in detail to their master all that had occurred. 32 Then his master, having summoned him, said to him, You wicked servant; all that debt I forgave you when you begged me. 33 Should you not also have had mercy on your fellow-servant, even as I had mercy on you? 34 And filled with wrath his master handed him over to the torturers until he should pay the entire debt. 35 So also shall my heavenly Father do to you if each of you does not heartily forgive his brother. ) ) 1 1 2 8 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” For 18:1 5 cf. ) 7 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” Mark 9:33 37) 1 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” Luke 9:46 48) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=41.9.42-41.9.48|AUTODETECT|” For 18:6 9 cf. ) 7 1 -1 9 0 “tw://bible.?id=41.9.42-41.9.48|AUTODETECT|” Mark 9:42 48) 1 1 -1 9 0 “tw://bible.?id=42.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.1|AUTODETECT|” Luke 17:1) 1 1 -1 9 0 “tw://bible.?id=42.17.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.17.2|AUTODETECT|” 2) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.15.3-42.15.7|AUTODETECT|” For 18:10 14 cf. ) 7 1 -1 9 0 “tw://bible.?id=42.15.3-42.15.7|AUTODETECT|” Luke 15:3 7) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.17.3|AUTODETECT|” For 18:15 20 cf. ) 7 1 -1 9 0 “tw://bible.?id=42.17.3|AUTODETECT|” Luke 17:3) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.17.4|AUTODETECT|” For 18:21 35 cf. ) 7 1 -1 9 0 “tw://bible.?id=42.17.4|AUTODETECT|” Luke 17:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Connection) 1 1 2 8 0 “tw://bible.?id=41.9.33|AUTODETECT|” That there is a close temporal connection between this chapter and the preceding paragraph (the temple tax) is clear from the words, At that moment (literally, in that hour, 18:1). Evidently Peter had now been joined by the other disciples, all of them grouped around the Savior at his home or lodging place (see on 9:28) in Capernaum 7 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” Mark 9:33) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 There is probably also a material or thought connection. In the last few chapters Matthew has been mentioning Peter far more often than any of the other disciples (14:28, 29; 15:15; 16:16 18, 22, 23; 17:4, 24 27). It was Peter who had walked on the water. It was Peter who had asked Jesus to explain his saying regarding ceremonial versus real defilement. It was to Peter that Jesus had addressed the words, You are Peter, and upon this rock will I build my church. On the Mount of Transfiguration it was again Peter who was the most vocal of the three accompanying disciples.

The tax-collectors, wishing to know whether or not Jesus customarily paid the temple tax, had singled out Peter, evidently thinking that he, rather than anyone else, would have the answer. And it was Peter who by the Lord was ordered to catch the fish with the coin in its mouth. In fact, while Matthew mentions Peter only a few times in the earlier part of his Gospel, and in the final section only in chapter 26 (mainly in the story of Peter s denial), in chapters 14 19 his name (Peter, Simon, Simon Peter) occurs at least a dozen times. Matthew, moreover, reported what was actually happening. It is not surprising, therefore, that the question would arise in the minds of the other disciples, Could it be that in Christ s kingdom Peter is, or is going to be, after Jesus himself the most important person? ) Nevertheless, they were not sure that this question would receive an affirmative answer. There were the following facts to offset the idea of Peter s superior importance: a. he had been sharply rebuked by Jesus (16:23); b. not only Peter but also James and John had been with Jesus on the Holy Mount (17:1); and c.

Peter s suggestion that three shelters be built on that mount had not even received an answer (17:4, 5), as the sons of Zebedee knew very well. So, perhaps Peter was not the greatest after all. But if not Peter, who then?) 1 1 2 8 0 “tw://bible.?id=41.9.33|AUTODETECT|” The question of these disciples was by no means an innocent one. In their favor it must be granted that implied in their very question was the faith that Jesus was indeed King, and that his kingdom whatever might be its nature was going to become publicly and gloriously manifested. Nevertheless, the men who were constantly discussing the matter of rank and priority in the kingdom were not free from sinful ambition. Otherwise, why would they have been ashamed of themselves when Jesus asked, What were you discussing on the way? 7 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” Mark 9:33) 1 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” 34) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 Now it was in answer to the question Who is greatest? that Jesus said, Unless you turn and become like the little children, you will never enter the kingdom of heaven (18:3).) However, it is not merely the lesson of trustful humility that the Master is here teaching his disciples. The sinful yearning to be greater than one s fellowmen and to rule over them is not a merely passive attitude. It is a very active drive. Therefore also its opposite and antidote can be nothing less than the similarly active effort to love all, that is, not only to become like the children but also to love them and to protect them; indeed, to exercise this same loving attitude toward all, gladly forgiving all.) Summary) The chapter must be considered a unit.��637��) Under the general heading or title Kindness toward the Little Ones and the Forgiving Spirit toward All the subdivisions with their main teachings may be summarized as follows:) Be Kind to the Little Ones:) Become like them (verses 1 5)) Guard them, preventing them and yourselves from falling into temptation (verses 6 9)) Regard them highly; and if they wander away, go and find them and bring them home (verses 10 14).) Show the Forgiving Spirit toward All:) Church Discipline should be a matter of last resort: If a brother sins against you, go and show him his fault while you are alone with him, etc. The steps in discipline (verses 15 20).) The Parable of the Unmerciful Servant (verses 23 35), in answer to Peter s question, Lord, how often shall my brother sin against me, and I forgive him? Up to seven times? ) 1. Be Kind to the Little Ones) 1 1 2 8 0 “tw://bible.?id=41.9.33|AUTODETECT|” (a) Become like them 1. At that moment the disciples came to Jesus, asking, Who then is greatest in the kingdom of heaven? In the light of ) 7 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” Mark 9:33) 1 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” it is evident that Matthew abbreviates. In all probability the disciples had not intended to reveal to Jesus what they had been discussing on the way to his home. But the Lord knew, and wanted them to make a clean breast of it. For other instances of Christ s penetrating knowledge see 17:25; ) 7 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” John 1:47) 1 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” 48) 1 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” 2:25) 1 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” 21:17) 1 1 -1 9 0 “tw://bible.?id=41.13.32|AUTODETECT|” ; but see also ) 7 1 -1 9 0 “tw://bible.?id=41.13.32|AUTODETECT|” Mark 13:32) 1 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” ; 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 1 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” ). So Jesus asked, What were you discussing on the way? Embarrassed silence followed. Then they came out with it: they had been arguing 7 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” Luke 9:46) 1 1 -1 9 0 0 ) about rank or status, and their question had been as it was even now, Who then is greatest��638�� in the kingdom of heaven? ) 1 1 2 8 0 “tw://bible.?id=19.103.14|AUTODETECT|” It seems strange that almost the first recorded result of Christ s second announcement (17:22, 23a) of his rapidly approaching departure in Jerusalem should have been the disciples quarrelling for the lead ��639�� in the kingdom. How quickly their sorrow (17:23b) caused by Christ s prediction of his deep humiliation had given way to their craving for exaltation! Yet, such men as these Jesus had chosen to be his disciples! For such as these see also p. 246 f. he was going to lay down his life! When we consider this we see more clearly the greatness and sovereign (by men wholly unmerited) character of God s electing love. Cf. ) 7 1 -1 9 0 “tw://bible.?id=19.103.14|AUTODETECT|” Ps. 103:14) 1 1 -1 9 0 “tw://bible.?id=19.115.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.115.1|AUTODETECT|” 115:1) 1 1 -1 9 0 “tw://bible.?id=26.16.1-26.16.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.16.1-26.16.14|AUTODETECT|” Ezek. 16:1 14) 1 1 -1 9 0 “tw://bible.?id=27.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.9.7|AUTODETECT|” Dan. 9:7) 1 1 -1 9 0 “tw://bible.?id=27.9.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.9.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” I John 4:19) 1 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” ; and N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 2 4. So he called to himself a little child, had him stand in the midst of them.& What Jesus did at this occasion revealed not only his thorough understanding of the nature of the kingdom and of the way of entering it, but also his tenderness toward the little ones. What he said deserved all the praise that has ever been ascribed to it, and far more than that. But was not the amazing glory of the Mediator s soul revealed also in his restraint, that is, in what he did not do and did not say? He did not even scold his disciples for their callousness, their insensibility with respect to his approaching agony, the non-lasting character of their grief, their quickness in turning the mind away from him to themselves, their selfishness. All this he passed by, and addressed himself directly to their question.) 1 1 2 8 0 “tw://bible.?id=40.14.21|AUTODETECT|” It is pleasing to note the frequency with which the presence of children around Jesus and/or his love for them is mentioned in the Gospels. See ) 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 1 1 -1 9 0 “tw://bible.?id=40.15.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.38|AUTODETECT|” 15:38) 1 1 -1 9 0 “tw://bible.?id=40.18.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.3|AUTODETECT|” 18:3) 1 1 -1 9 0 “tw://bible.?id=40.19.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.13|AUTODETECT|” 19:13) 1 1 -1 9 0 “tw://bible.?id=40.19.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.19.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=41.10.13|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.10.13|AUTODETECT|” Mark 10:13) 1 1 -1 9 0 “tw://bible.?id=41.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=42.18.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.15|AUTODETECT|” Luke 18:15) 1 1 -1 9 0 “tw://bible.?id=42.18.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” ); 21:15, 16; 23:37 7 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” Luke 13:34) 1 1 -1 9 0 0 ). Undoubtedly children felt attracted to Jesus, wanted to be with him. Whenever he wanted a child there was always one present, ready to do his bidding, to come when he called him. So also here. To speculate who this child was is useless. The point is that this was indeed a child, endowed with all the favorable and amiable qualities generally associated with childhood in any clime and at any time.) 1 1 2 8 0 “tw://bible.?id=42.9.47|AUTODETECT|” The Lord calls this little one to his side, and places him in the midst of all these big men, perhaps in such a position that the child faced them while they were arranged in a crescent before him. The child was not afraid, for it stood by the Lord s very side 7 1 -1 9 0 “tw://bible.?id=42.9.47|AUTODETECT|” Luke 9:47) 1 1 -1 9 0 “tw://bible.?id=41.9.36|AUTODETECT|” ), and was then taken up in his arms 7 1 -1 9 0 “tw://bible.?id=41.9.36|AUTODETECT|” Mark 9:36) 1 1 -1 9 0 0 ), where he would feel perfectly at ease and able to look up into the face of Jesus.) 1 1 2 8 0 0 The Master looked at his disciples and said, I solemnly declare to you, unless you turn and become like the little children, you will never enter the kingdom of heaven. What he meant was this: You have been arguing about the question who will be greatest in the kingdom of heaven, as if you were sure of already being in it and of being destined for its future manifestation in glory. But if you continue in your present state of mind and heart, each of you being eager to be higher than his fellows and to lord it over them, you will be excluded; you will then most certainly��640�� not even enter it. ) 1 1 2 8 0 “tw://bible.?id=24.31.18|AUTODETECT|” Jesus demands that the disciples turn, that is, that they be converted from their worldly ambition, their coarse selfishness. Of course, they cannot do this in their own power. They must pray the prayer found in ) 7 1 -1 9 0 “tw://bible.?id=24.31.18|AUTODETECT|” Jer. 31:18) 1 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” , Turn thou me, and I shall be turned; for thou art Jehovah my God. Only when the divine act of causing a person to be reborn has taken place, is conversion, as an act in which man himself takes part, even possible 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 1 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 That this turning from self to God; from sin to grace implies becoming like the little children is clear from the juxtaposition of the words, for Jesus said, unless you turn and become like the little children, etc. This poses the question, Exactly what did he mean when he solemnly declared (see on 5:18) that with a view to entrance into the kingdom of heaven (see on 4:23; 13:43) the disciples must become like the little children? ) 1 1 2 8 0 “tw://bible.?id=41.9.35|AUTODETECT|” Among the favorable qualities which we generally associate with the little ones the following are perhaps the most outstanding: simplicity, frankness, obedience, unpretentiousness, humility, trustfulness. The fact that they are weak, very limited in strength and knowledge, and that they do not deny this, endears them to us. All of these traits may well have been in the mind of the Savior when he told the disciples that if they wanted to enter the kingdom of heaven they must become like the little children. Nevertheless, it is especially humility or, if one prefers, humble trustfulness which the Savior emphasizes in the present passage. This is evident first of all from the preceding context, which requires that the disciples striving to be the greatest make place for willingness to be the least; then also from the immediately following passage (verse 4); note the words: whoever becomes humble like this little child ; and finally, from such parallels as 20:20 28; 23:11, 12; ) 7 1 -1 9 0 “tw://bible.?id=41.9.35|AUTODETECT|” Mark 9:35) 1 1 -1 9 0 “tw://bible.?id=41.9.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.14|AUTODETECT|” Luke 18:14) 1 1 -1 9 0 “tw://bible.?id=42.22.24-42.22.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.24-42.22.30|AUTODETECT|” 22:24 30) 1 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.20|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.20|AUTODETECT|” John 13:1 20) 1 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 “tw://bible.?id=60.5.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.5.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” . Salvation, whether in its initial, continuing, or final stage, must always be accepted as an undeserved gift, even the faith by means of which it is accepted being also a gift. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 “tw://bible.?id=45.3.27|AUTODETECT|” . Thus all human boasting is excluded 7 1 -1 9 0 “tw://bible.?id=45.3.27|AUTODETECT|” Rom. 3:27) 1 1 -1 9 0 0 ). God alone receives the glory.) 1 1 2 8 0 “tw://bible.?id=40.12.15-40.12.21|AUTODETECT|” Christ s negative statement (verse 3) implies the positive: Therefore whoever becomes humble like this little child, he is the greatest in the kingdom of heaven. It was a reaffirmation of a lesson Jesus had been teaching right along. He had taught it by means of the first four beatitudes (see on 5:3 6). He had stressed it in connection with the praise which he had heaped upon the centurion (8:5 13) and upon the Canaanite woman (15:27, 28). He was constantly teaching it by means of his own example 7 1 -1 9 0 “tw://bible.?id=40.12.15-40.12.21|AUTODETECT|” Matt. 12:15 21) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” 20:28) 1 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.5|AUTODETECT|” 21:5) 1 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 1 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.1-43.13.20|AUTODETECT|” John 13:1 20) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” Phil. 2:5 8) 1 1 -1 9 0 0 ). And now there was this humble little child, still looking trustfully into the eyes of the Master! Let the disciples yes, let everyone then become like this child. Let them learn that the only way to ascend is to descend. Do they wish to become great? Then let them become little! Do they wish to rise? Then let them sink! Do they wish to rule? Then let them serve! Or, as a Dutch poem (Te worden als een kindeke), of which I here offer my free translation, has it:) 1 16 2 8 0 0 Make me, O Lord, a child again,) So tender, frail, and small,) In self possessing nothing, and) In thee possessing all.) O Savior, make me small once more,) That downward I may grow,) And in this heart of mine restore) The faith of long ago.) With thee may I be crucified ) No longer I that lives ) O Savior, crush my sinful pride) By grace which pardon gives.) Make me, O Lord, a child again,) Obedient to thy call,) In self possessing nothing, and) In thee possessing all.) 1 1 2 8 0 “tw://bible.?id=44.9.4|AUTODETECT|” 5. And the person who in my name welcomes one such little child as this, welcomes me. That the truth here expressed applies not only to the lambs of the flock but also to all who by grace have become like them was made clear in 10:40 (see on that passage). By welcoming any of those who belong to Jesus Christ, no matter how insignificant he may appear to the world roundabout, we are welcoming Jesus Christ himself, for it is impossible to separate the Lord from those whom he considers his own 7 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” Acts 9:4) 1 1 -1 9 0 “tw://bible.?id=44.9.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.9.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” 22:7) 1 1 -1 9 0 “tw://bible.?id=44.26.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.15|AUTODETECT|” 26:15) 1 1 -1 9 0 “tw://bible.?id=45.8.35-45.8.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.35-45.8.39|AUTODETECT|” Rom. 8:35 39) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 (b) Guard them, preventing them and yourselves from falling into temptation Accordingly, Jesus continues: 6. But whoever causes one of these little ones who believe in me to sin, it is better for him that a heavy millstone be hung around his neck and he be drowned in the depth of the sea. Here the Savior places the negative (not welcoming the little ones but causing them to sin) over against the positive (welcoming them) of the preceding verse. It is clear that the Lord is speaking about possibilities that may, and often do, arise when some worldly (see verse 7) person, whether within or outside of the visible church, commits the grave sin of trying to lead one of God s true children astray. He is saying that even if the sin be planned against only one of those so precious in God s sight, physical death for such a planner yes, death of the most gruesome kind would be preferable.��641��) The evil to which Jesus here refers, namely, causing someone else, one of God s dear children, to sin, clearly refers to placing in his path enticements to do wrong, traps, beguiling allurements,��642�� as is clear from verse 7.) Jesus, then is saying that it is preferable for such an evil person that a heavy (literally donkey-drawn) millstone be hung about his neck and he be drowned in the depth of the sea ; that is, that with this heavy millstone around his neck, making drowning doubly sure, he be taken far away from shore to the place where the splashing waters of the turbulent sea or ocean are very deep, and that he there be plunged into this watery grave from which return is absolutely impossible.) The millstone of which Jesus speaks is the top-stone of the two between which the grain is crushed. The reference is not to the handmill but to the much heavier stone drawn by a donkey.��644�� In the middle of the top-stone, whether of a handmill or of a donkey-drawn mill, there is a hole through which grain can be fed so as to be crushed between the two stones.

The presence of this hole explains the phrase that a heavy millstone be hung around his neck. ��645��) To summarize, what Jesus is saying in verses 1 6 is this, that, instead of striving to become greatest in the kingdom of heaven (verse 1), in the process of attempting this hurting others instead of guarding them (verse 6), the disciples should rather learn to forget about themselves and to focus their loving attention upon Christ s little ones, upon the lambs of the flock and upon all those who in their humble trustfulness (or trustful humility) resemble these lambs. By welcoming them they will be welcoming their Lord (verse 5). This they will learn to do if they themselves also become like the little children, even like this little one whom Jesus has taken into his arms. That is the only way to greatness in the kingdom of heaven (verses 2 4).) 1 1 2 8 0 “tw://bible.?id=1.3.1-1.3.6|AUTODETECT|” On the subject of a. hurting others by leading them into temptation (verse 7, cf. verse 6), or b. allowing oneself to be misled (verses 8, 9) Jesus continues as follows: 7. Woe to the world because of its temptations. Those who tempt others to sin and do not repent of this terrible evil show that they belong to the world, to mankind alienated from the life of God.��646�� Not all of these people upon whom this prophetic curse the very opposite of a beatitude (5:3 12) is pronounced are necessarily to be thought of as being from the start outside the kingdom, when the latter concept is taken in its broadest sense. Even the disciples themselves must be on their guard, as Jesus has shown just now (see verses 3, 6), lest they should belong to the world that strives to lure God s children into sin. The seriousness of committing this sin appears from the fact that it was through temptation that sin entered the human realm 7 1 -1 9 0 “tw://bible.?id=1.3.1-1.3.6|AUTODETECT|” Gen. 3:1 6) 1 1 -1 9 0 “tw://bible.?id=54.6.9|AUTODETECT|” ) and is still spreading 7 1 -1 9 0 “tw://bible.?id=54.6.9|AUTODETECT|” I Tim. 6:9) 1 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” James 1:12) 1 1 -1 9 0 “tw://bible.?id=40.4.1|AUTODETECT|” ). Temptation is of the devil, the great tempter 7 1 -1 9 0 “tw://bible.?id=40.4.1|AUTODETECT|” Matt. 4:1) 1 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 “tw://bible.?id=60.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.8|AUTODETECT|” I Peter 5:8) 1 1 -1 9 0 “tw://bible.?id=49.6.11|AUTODETECT|” ), whose wiles are many 7 1 -1 9 0 “tw://bible.?id=49.6.11|AUTODETECT|” Eph. 6:11) 1 1 -1 9 0 0 ). The substance of the curse pronounced upon the world is indicated in verse 8 and verse 9 .) 1 1 2 8 0 “tw://bible.?id=42.22.22|AUTODETECT|” It is, however, impossible in this present realm of sin to put an end to every temptation, every enticement to sin: For temptations must come.& It is of the very nature of sin that it spreads. It would be easier to stop water hyacinths from clogging the waterways of Florida than to prevent temptations from clogging the tracks of the human race, including even the church. But though it is impossible to eradicate temptations, by God s grace it is possible to prevent oneself from belonging to the company of the tempters. Hence Jesus adds, but woe to the man who is responsible for the temptation, or, more literally, through whom the temptation comes. Neither God s eternal decrees nor the facts of history offer any excuse for the terrible sin of enticing others to do wrong. See ) 7 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” Luke 22:22) 1 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.23|AUTODETECT|” Acts 2:23) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.*?id=40.25.46|AUTODETECT|” By God s grace it is also possible to overcome temptations in one s own life: 8, 9. And if your hand or your foot lures you into sin, cut it off and fling it away from you. It is better for you to enter life maimed or lame than with two hands or two feet to be thrown into the everlasting fire. And if your eye lures you into sin, pluck it out and fling it away from you. It is better for you to enter into life with one eye than with two eyes to be thrown into the hell of fire. The admonition found in 5:29, 30 is here repeated, with slight variations; for example, here in 18:8, 9 the reference to hand and foot is followed by that to the eye; in 5:29, 30 the reverse order is followed, the foot is not even mentioned, and instead of eye we find right eye.

So also here in 18:8, 9 the punishment is described as being thrown into the everlasting fire & into the hell (Gehenna) of fire; in 5:29, 30 it is pictured as being thrown into or going down into hell (Gehenna). Finally, here in 18:8, 9 it is made very clear that the Gehenna of everlasting fire is the very opposite of life, that is, life everlasting with God in heaven 7 1 -1 9 0 “tw://bible.?id=40.25.46|AUTODETECT|” Matt. 25:46) 1 1 -1 9 0 0 ). But it is not upon these minor details that we should especially fix our attention but upon the central meaning which is the same in both places. See, therefore, the explanation of 5:29, 30.) 1 1 2 8 0 “tw://bible.?id=40.6.13|AUTODETECT|” Drastic action is necessary to overcome temptation, action made possible by prayer 7 1 -1 9 0 “tw://bible.?id=40.6.13|AUTODETECT|” Matt. 6:13) 1 1 -1 9 0 “tw://bible.?id=40.26.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.41|AUTODETECT|” 26:41) 1 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” ). The promise of victory is given in such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” I Cor. 10:13) 1 1 -1 9 0 “tw://bible.?id=58.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.18|AUTODETECT|” Heb. 2:18) 1 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” James 1:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 It may seem as if Jesus has wandered away from the subject of guarding his little ones, and not tempting them to sin. In reality, however, he has not, for is not taking drastic action against the temptations by which Christ s disciples themselves are assailed one of the best methods of preventing themselves from enticing others? As to these little ones, Jesus further exhorts his disciples as follows:) 1 1 2 8 0 “tw://bible.?id=50.2.3|AUTODETECT|” (c) Regard them highly; and if they wander away, go and find them and bring them home 10. Be careful that you do not scornfully look down upon a single one of these little ones, for I say to you that in heaven their angels always see the face of my Father who is in heaven. At the root of all self-exaltation lies sinful pride, a looking down, or, as the Greek literally expresses it, a thinking down upon others. The proper attitude is that conveyed so touchingly by Paul: in humble-mindedness each counting the other better than himself 7 1 -1 9 0 “tw://bible.?id=50.2.3|AUTODETECT|” Phil. 2:3) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 The words of Jesus are very emphatic. He warns the disciples constantly to see to it not to make even a single one of those whom he considers his own the object of scorn or disdain, of belittlement or contempt.) Much has been written about the words, for I say to you that in heaven their angels.& As to for, this is easily explained as introducing the reason why no one must despise a single one of these little ones. And as to I say to you, this probably means, I declare to you with all the authority at my command. I solemnly affirm. ) 1 1 2 8 0 “tw://bible.?id=1.48.16|AUTODETECT|” Now as to the saying itself, on its basis some have affirmed that each of God s children has his own guardian angel who remains with him for life, protecting him from harm and helping him in various ways.��647�� In this precise form, however, the theory has no solid Scriptural support. Passages to which an appeal has been made do not really confirm the theory. So, for example, ) 7 1 -1 9 0 “tw://bible.?id=1.48.16|AUTODETECT|” Gen. 48:16) 1 1 -1 9 0 “tw://bible.?id=27.3.28|AUTODETECT|” does not refer to a created angel (see the context, verse 15). ) 7 1 -1 9 0 “tw://bible.?id=27.3.28|AUTODETECT|” Dan. 3:28) 1 1 -1 9 0 “tw://bible.?id=27.6.22|AUTODETECT|” must be explained in the light of 3:25. As far as text and context are concerned this angel or son of the gods who had been sent for the protection and encouragement of Daniel s friends remains a sublime mystery, and for that very reason can render no service in defense of the above-mentioned theory. The angel who was with Daniel in the lions den 7 1 -1 9 0 “tw://bible.?id=27.6.22|AUTODETECT|” Dan. 6:22) 1 1 -1 9 0 “tw://bible.?id=44.12.15|AUTODETECT|” ) is said to have been God s angel (an angel sent by God), not Daniel s in the sense of being an angel who remained with and took care of the prophet at all times. And as to ) 7 1 -1 9 0 “tw://bible.?id=44.12.15|AUTODETECT|” Acts 12:15) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” , the apostles outcry It is his angel at the appearance of Peter, who had been imprisoned and securely guarded, but now suddenly stood before them no longer bound, must probably be ascribed to overwhelming amazement coupled with a measure of superstitious fear.��648�� In ) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 the service which angels render to God s children is ascribed in very general terms. Not a word is said about each believer having his own guardian angel. Finally, even the apocryphal book Tobit (see especially 5:4 ff.; 12:5), if it refers at all to Raphael as guardian angel in the sense defined above, can hardly be regarded as a dependable basis for this doctrine. It may reflect a belief pertaining to Zoroastrianism. So much for the guardian angel notion.) 1 1 2 8 0 “tw://bible.?id=40.18.10|AUTODETECT|” Other interpreters, in their explanation of ) 7 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” Matt. 18:10) 1 1 -1 9 0 “tw://bible.?id=11.10.8|AUTODETECT|” , advocate the view that Jesus is saying that the esteem in which the little ones are held in heaven is so high that the most exalted angels had been commissioned by his Father to watch over them and to protect them.��649�� In favor of this view it has been argued that the words for in heaven their angels always see the face of my Father who is in heaven are probably based on a custom prevailing at the time in Eastern courts, where the men who were said to stand before the king and to see his face 7 1 -1 9 0 “tw://bible.?id=11.10.8|AUTODETECT|” I Kings 10:8) 1 1 -1 9 0 “tw://bible.?id=12.25.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.25.19|AUTODETECT|” II Kings 25:19) 1 1 -1 9 0 “tw://bible.?id=17.1.14|AUTODETECT|” ) were officers who enjoyed their sovereign s special favor, were near him, were privileged to enjoy close fellowship with him, constantly awaiting his orders. They were the men who were said to sit first in the kingdom 7 1 -1 9 0 “tw://bible.?id=17.1.14|AUTODETECT|” Esther 1:14) 1 1 -1 9 0 0 ). If this line of reasoning is followed, then Jesus is saying to his disciples, Do not regard as unimportant those who by my Father in heaven on this touchingly beautiful phrase and other similar ones see pp. 287, 326, 378, 543 are regarded so highly that he has appointed his most illustrious angels, those who as it were stand nearest to his throne and constantly rejoice in his glorious presence, to keep watch over them. ) 1 1 2 8 0 “tw://bible.?id=19.91.11|AUTODETECT|” It is not entirely certain that this Eastern custom actually underlies Christ s words. Either way, however, the difference in resultant meaning is not very substantial. Two qualifications must, however, be borne in mind: a. the meaning cannot be only his highest angels, for this would bring the passage into conflict with the rest of Scripture, in which angels rushing to the defense and consolation of God s children are by no means always characterized as only the most exalted ones 7 1 -1 9 0 “tw://bible.?id=19.91.11|AUTODETECT|” Ps. 91:11) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 “tw://bible.?id=27.12.1|AUTODETECT|” ); but rather as his angels, including even the highest ranking ones 7 1 -1 9 0 “tw://bible.?id=27.12.1|AUTODETECT|” Dan. 12:1) 1 1 -1 9 0 “tw://bible.?id=42.1.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.26|AUTODETECT|” Luke 1:26) 1 1 -1 9 0 0 ); and b. the modifier their must not, with some interpreters��650�� be explained as indicating the angels of those only who are young in years, for that view fails to do justice to the contextual transition from the expression the little children to those who become like the little children (see especially verses 3 and 4). The little children are included, to be sure!) 1 1 2 8 0 0 What, then, can be regarded as the correct interpretation? I have not been able to find any better explanation of the passage than that offered by Calvin in his Commentary on A Harmony to the Evangelists Matthew, Mark, and Luke. He interprets the words of Jesus to mean, it is no light matter to despise those who have angels for their companions and friends.& We ought therefore to guard ourselves against despising their salvation, which even angels have been commissioned to promote.& The care of the entire Church is committed to angels, to assist each member as his needs require. ) 1 1 2 8 0 “tw://bible.?id=40.18.10|AUTODETECT|” To this, A. Kuyper��651�� adds two significant thoughts: a. ) 7 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” Matt. 18:10) 1 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” does not emphasize that the angels speak to God in our behalf but rather that God through his angels takes care of his chosen ones; and b. nevertheless, the care and watchfulness bestowed upon God s children by the angels is not of a merely mechanical or arbitrary character. On the contrary, as is clear from such passages as ) 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 “tw://bible.?id=27.10.11|AUTODETECT|” and 16:22 , the angels bear the needs of God s children on their very hearts, are deeply interested in them, and love them. To this I would add: Do not also such passages as ) 7 1 -1 9 0 “tw://bible.?id=27.10.11|AUTODETECT|” Dan. 10:11) 1 1 -1 9 0 “tw://bible.?id=42.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.13|AUTODETECT|” Luke 2:13) 1 1 -1 9 0 “tw://bible.?id=42.2.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.2.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” Rev. 5:11) 1 1 -1 9 0 “tw://bible.?id=66.5.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.5.12|AUTODETECT|” 12) 1 1 -1 9 0 0 point in the same direction?) 1 2 2 8 0 0 According to Scripture) ANGELS ARE:) 1 1 2 8 0 “tw://bible.?id=53.1.7|AUTODETECT|” A. ttendants of Christ 7 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” II Thess. 1:7) 1 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” ), their exalted Head 7 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” Eph. 1:21) 1 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” ; 22; ) 7 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” Col. 2:10) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=42.2.14|AUTODETECT|” B. ringers of good tidings concerning our salvation 7 1 -1 9 0 “tw://bible.?id=42.2.14|AUTODETECT|” Luke 2:14) 1 1 -1 9 0 “tw://bible.?id=42.24.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.4|AUTODETECT|” 24:4) 1 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” Acts 1:11) 1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=42.15.10|AUTODETECT|” C. horisters of heaven 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 “tw://bible.?id=46.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.1|AUTODETECT|” I Cor. 13:1) 1 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” Rev. 5:11) 1 1 -1 9 0 “tw://bible.?id=66.5.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.5.12|AUTODETECT|” 12) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=19.34.8|AUTODETECT|” D. efenders of God s children 7 1 -1 9 0 “tw://bible.?id=19.34.8|AUTODETECT|” Ps. 34:8) 1 1 -1 9 0 “tw://bible.?id=19.91.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.91.11|AUTODETECT|” 91:11) 1 1 -1 9 0 “tw://bible.?id=27.6.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.22|AUTODETECT|” Dan. 6:22) 1 1 -1 9 0 “tw://bible.?id=27.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.10.10|AUTODETECT|” 10:10) 1 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=27.10.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.10.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” Matt. 18:10) 1 1 -1 9 0 “tw://bible.?id=44.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.19|AUTODETECT|” Acts 5:19) 1 1 -1 9 0 “tw://bible.?id=53.1.7-53.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.7-53.1.10|AUTODETECT|” II Thess. 1:7 10) 1 1 -1 9 0 “tw://bible.?id=66.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.7|AUTODETECT|” Rev. 12:7) 1 1 -1 9 0 “tw://bible.?id=46.6.3|AUTODETECT|” ), though the latter outrank them and will judge them 7 1 -1 9 0 “tw://bible.?id=46.6.3|AUTODETECT|” I Cor. 6:3) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=40.6.10|AUTODETECT|” E. xamples in obedience 7 1 -1 9 0 “tw://bible.?id=40.6.10|AUTODETECT|” Matt. 6:10) 1 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” I Cor. 11:10) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=40.13.41|AUTODETECT|” F. riends of the redeemed, constantly watching over them, deeply interested in their salvation, and rendering service to them in every way, also in executing the judgment of God upon the enemy 7 1 -1 9 0 “tw://bible.?id=40.13.41|AUTODETECT|” Matt. 13:41) 1 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” 25:31) 1 1 -1 9 0 “tw://bible.?id=40.25.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” Luke 15:10) 1 1 -1 9 0 “tw://bible.?id=42.16.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.22|AUTODETECT|” 16:22) 1 1 -1 9 0 “tw://bible.?id=46.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.9|AUTODETECT|” I Cor. 4:9) 1 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” II Thess. 1:7) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” Rev. 20:1 3) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=42.19.10|AUTODETECT|” The words, For the Son of man is coming to save that which was lost, cf. verse 11 in A.V., are lacking in the best manuscripts and were probably inserted from ) 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.15.3-42.15.7|AUTODETECT|” The fact that God is indeed a loving Father, One who tenderly cares for his flock, using angels and other means to carry out his gracious designs, introduces the parable of The Lost Sheep. In a more extended form this parable is found also in ) 7 1 -1 9 0 “tw://bible.?id=42.15.3-42.15.7|AUTODETECT|” Luke 15:3 7) 1 1 -1 9 0 0 . There, in view of the introduction that mentions the grumbling of the Pharisees and the scribes because Jesus welcomed sinners, and in view of the appended lesson in verse 7, which makes mention of ninety-nine righteous persons, it is clear that a figurative meaning must be assigned to these ninety-nine. This is not difficult, and it is surprising that the question, Who are the ninety-nine? has resulted in so much difference of opinion.) 1 1 2 8 0 “tw://bible.?id=40.18.0|AUTODETECT|” However, in ) 7 1 -1 9 0 “tw://bible.?id=40.18.0|AUTODETECT|” Matt. 18) 1 1 -1 9 0 0 this question need not be faced, for here all the emphasis is on the one sheep that got lost. The ninety-nine are mentioned only as a kind of background, making the attention devoted to the one wandering sheep stand out all the more clearly.) 1 1 2 8 0 “tw://bible.?id=19.23.0|AUTODETECT|” Jesus says, 12. What do you think? This can be regarded as a device to arouse the undivided attention of the listeners, eliciting their immediate and complete agreement with that which Jesus is about to say, namely, If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the mountains, and does he not go in search of the wandering one?��652�� The fact that at least some people in the audience were well acquainted with the idea of Jehovah being his people s Shepherd 7 1 -1 9 0 “tw://bible.*?id=19.23.0|AUTODETECT|” Ps. 23) 1 1 -1 9 0 0 ) must have driven the meaning home immediately. On this general subject and the use Jesus makes of it elsewhere, showing that also in this respect he and the Father are one, see what has been said previously in connection with 9:36; also N.T.C. on the Gospel according to John, Vol. II, pp. 97 132. Certainly the shepherd would leave the ninety-nine in the mountains and would go in search of the one wandering sheep. That is exactly what Jehovah is constantly doing. Is not this also exactly what Jesus himself came to do? Is it not also what the disciples should be doing, instead of focusing their attention upon their own future greatness (verse 1)?) 1 2 2 8 0 0 Continued: 13. And if he actually finds it, I solemnly declare to you that he rejoices over it more than over the ninety-nine that have not gone astray. Jesus says if, for there are times when a straying sheep cannot be found. It may have been devoured by a wolf, or it may have perished for some other reason. So also not all those who belong to the church visible and for a while were outwardly walking in the way of the Lord, but who afterward show that they do not love the Lord, can be reclaimed. On the other hand, if the shepherd actually finds the wandering sheep he will rejoice over it more than over the ninety-nine that have not gone astray.

He rejoices not only because he has found what he had lost. With him it is not a matter merely of recovering a material loss. Far from it! If he has a real shepherd s heart he rejoices also and especially in the joy of the sheep.) Christ s statement is not a question, nor even a mere statement; it is a very solemn pronouncement, introduced by Amen (see on 5:18), I say to you. The joy over the rescue of that one sheep is greater than that over the ninety-nine. The elation over being a benefactor is greater than that of being a mere possessor!) 1 1 2 8 0 “tw://bible.?id=42.15.7|AUTODETECT|” Jesus continues: 14. So also it is not the will of your Father in heaven that one of these little ones should perish. In close connection with the preceding verses we must conclude that what Jesus is asserting so very emphatically is that the Father in heaven is definitely interested in each of his sheep, yes, even in each of his wandering sheep. By sending his Son into the world he is rescuing sheep that have gone astray. In this the Father delights. See ) 7 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” Luke 15:7) 1 1 -1 9 0 “tw://bible.?id=42.15.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.15.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=42.15.22-42.15.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.15.22-42.15.24|AUTODETECT|” 22 24) 1 1 -1 9 0 “tw://bible.?id=40.9.12|AUTODETECT|” . So does the Son. See ) 7 1 -1 9 0 “tw://bible.?id=40.9.12|AUTODETECT|” Matt. 9:12) 1 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.10.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=40.9.36-40.10.1|AUTODETECT|” . In this kind of work the disciples too should be engaged. See ) 7 1 -1 9 0 “tw://bible.?id=40.9.36-40.10.1|AUTODETECT|” Matt. 9:36 10:1) 1 1 -1 9 0 “tw://bible.?id=43.4.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.35|AUTODETECT|” John 4:35) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=5.5.29|AUTODETECT|” It is indeed a very comforting truth that is here revealed. That it is God s revealed will that not a single one should perish but that all be saved, that this is his delight, is the doctrine of Scripture throughout. In line with this see the following passages: ) 7 1 -1 9 0 “tw://bible.?id=5.5.29|AUTODETECT|” Deut. 5:29) 1 1 -1 9 0 “tw://bible.?id=19.81.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.81.13|AUTODETECT|” Ps. 81:13) 1 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” Isa. 45:22) 1 1 -1 9 0 “tw://bible.?id=23.48.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.48.18|AUTODETECT|” 48:18) 1 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 1 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 1 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” Matt. 11:28) 1 1 -1 9 0 “tw://bible.?id=40.11.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” John 7:37) 1 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” II Peter 3:9) 1 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” Rev. 22:17) 1 1 -1 9 0 “tw://bible.?id=40.9.37|AUTODETECT|” . See also on ) 7 1 -1 9 0 “tw://bible.?id=40.9.37|AUTODETECT|” Matt. 9:37) 1 1 -1 9 0 “tw://bible.?id=40.9.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” and 23:37 7 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” Luke 13:34) 1 1 -1 9 0 0 ).��653��) 1 4 2 8 0 0 Reclaiming love implies forgiveness. So the next sub-topic is:) 2. Show the Forgiving Spirit toward All) a. Church Discipline should be a matter of last resort: If a brother sins against you, go and show him his fault while you are alone with him.& The steps in discipline.) 15. Now if a brother sin against you, go and show him his fault while you are alone with him. Jesus has been warning against the evil of tempting others to sin.

Instead of becoming the cause of someone else s ruin every follower of the Lord should make it his business to find the sheep that has gone astray and to bring it back to the fold. But suppose the shoe is on the other foot. Suppose I myself am not the sinner, the one who causes others to become ensnared in sin, but instead the one sinned against, what then? In answering this question the Lord starts out by saying, Now if a brother sin against you.& ) 1 1 2 8 0 “tw://bible.*?id=46.5.1-46.5.5|AUTODETECT|”

Much discussion has centered around the phrase against you. Did Matthew actually write this? Did Jesus actually say this? Or must the phrase be omitted in view of the fact that some of the best and oldest manuscripts omit it? Those who are interested in the textual details should see the footnote.��654�� My own opinion is as follows: retention or omission of the phrase is not the big question. Even though the words as such are left out and the text simply reads, Now if a brother sins, go and show him his fault while you are alone with him, would not the admonition to have a private interview with the erring brother somewhat favor the assumption that the sin referred to was also of a private character? Passages such as ) 7 1 -1 9 0 “tw://bible.*?id=46.5.1-46.5.5|AUTODETECT|”

I Cor. 5:1 5) 1 1 -1 9 0 “tw://bible.*?id=48.2.11-48.2.14|AUTODETECT|”

and ) 7 1 -1 9 0 “tw://bible.*?id=48.2.11-48.2.14|AUTODETECT|”

Gal. 2:11 14) 1 1 -1 9 0 “tw://bible.*?id=54.5.20|AUTODETECT|”

(see N.T.C. on the last reference) show how sins that are not of a strictly private nature should be handled. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=54.5.20|AUTODETECT|”

I Tim. 5:20) 1 1 -1 9 0 “tw://bible.*?id=42.17.3|AUTODETECT|”

. Also, does not the context favor the retention of the phrase against you, whether expressed or implied? Note verse 21, Then Peter came up and said to him, Lord, how often shall my brother sin against me, and I forgive him? It seems as if he were saying, I know now what I must do when my brother sins against me, but how often must I do this? What may well be the strongest argument is derived from the parallel passage, ) 7 1 -1 9 0 “tw://bible.*?id=42.17.3|AUTODETECT|”

Luke 17:3) 1 1 -1 9 0 “tw://bible.*?id=42.17.4|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.17.4|AUTODETECT|”

4) 1 1 -1 9 0 “tw://bible.*?id=40.18.15|AUTODETECT|”

. There in verse 3 the phrase against you is omitted, but is nevertheless clearly implied, as verse 4, which has it, indicates. It is my judgment, therefore, that the words against you may well have been in the original text, but that even if they were not actually there, they are implied.��655�� Nevertheless, although Jesus is here speaking about private offenses, the underlying requirement of showing love and the forgiving spirit toward all makes it reasonable to state that whenever the interests of the Church demand or even allow it, the rule of ) 7 1 -1 9 0 “tw://bible.*?id=40.18.15|AUTODETECT|”

Matthew 18:15) 1 1 -1 9 0 “tw://bible.*?id=48.2.11-48.2.14|AUTODETECT|”

should also be applied to public sins. However, the qualification, Whenever the interests, etc. is important! ) 7 1 -1 9 0 “tw://bible.*?id=48.2.11-48.2.14|AUTODETECT|”

Gal. 2:11 14) 1 1 -1 9 0 0

must not be ignored! See John Calvin on that passage.) 1 1 2 8 0 “tw://bible.*?id=41.12.31|AUTODETECT|”

The word sin is of a very general nature, so that the meaning of the entire conditional clause is this, If a member of the Christian fellowship obviously misses the mark, so that his conduct toward you is clearly not in keeping with the demand of God s holy law, as expressed in 7:12; 22:39; ) 7 1 -1 9 0 “tw://bible.*?id=41.12.31|AUTODETECT|”

Mark 12:31) 1 1 -1 9 0 0

.& ) 1 1 2 8 0 0

The second and concluding clause is, Go and show him his fault & , ��656�� Jesus means that the offended brother should in the spirit of brotherly love go and show the sinner his fault, and this not certainly not most of all for the purpose of receiving satisfaction for a personal grievance, but rather in the interest of the offender, that he may repent, and may seek and find forgiveness. Whether the offended brother should make only one personal visit or should go more than once is not stated, and may depend on circumstances. To spare the honor of the brother who has sinned Jesus adds that such an interview with the offender must take place while you are alone with him, literally, between you and him alone, that is, privately. There must be a t�te-�-t�te, a brotherly face-to-face confrontation. The Dutch and the Germans frequently use an expression which, literally translated into English, is (a meeting) between four eyes. ) 1 1 2 8 0 “tw://bible.*?id=20.11.30|AUTODETECT|”

If he listens to you, you have won your brother, Jesus continues, in similar loving vein. You have (meaning will have) won your brother: you will have been an instrument in God s hand in saving your brother for the kingdom. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=20.11.30|AUTODETECT|”

Prov. 11:30) 1 1 -1 9 0 “tw://bible.*?id=46.9.19-46.9.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.9.19-46.9.22|AUTODETECT|”

I Cor. 9:19 22) 1 1 -1 9 0 “tw://bible.*?id=48.6.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.6.1|AUTODETECT|”

Gal. 6:1) 1 1 -1 9 0 “tw://bible.*?id=60.3.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=60.3.1|AUTODETECT|”

I Peter 3:1) 1 1 -1 9 0 0

.) 1 1 2 8 0 “tw://bible.*?id=46.11.28|AUTODETECT|”

The admonition of verse 15 is all the more appropriate because the brother who has been sinned against is, after all, also himself a sinner, one who should at all times first of all examine himself 7 1 -1 9 0 “tw://bible.*?id=46.11.28|AUTODETECT|”

I Cor. 11:28) 1 1 -1 9 0 “tw://bible.*?id=19.139.23|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=19.139.23|AUTODETECT|”

Ps. 139:23) 1 1 -1 9 0 “tw://bible.*?id=19.139.24|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=19.139.24|AUTODETECT|”

24) 1 1 -1 9 0 “tw://bible.*?id=40.18.0|AUTODETECT|”

). Self-discipline, which if properly performed always leads to humiliation, must precede and accompany mutual discipline. Church discipline, viewed negatively, is a matter of last resort. The objection to this line of exegesis might be that in ) 7 1 -1 9 0 “tw://bible.*?id=40.18.0|AUTODETECT|”

Matt. 18) 1 1 -1 9 0 “tw://bible.*?id=40.18.1-40.18.20|AUTODETECT|”

Jesus proceeds at once to mutual discipline, never even mentioning self-discipline. But is this true? See 18:8, 9; one might even say, see 18:1 14. A sermon based on ) 7 1 -1 9 0 “tw://bible.*?id=40.18.1-40.18.20|AUTODETECT|”

Matt. 18:1 20) 1 1 -1 9 0 0

, and having as its theme Christian Discipline, and its points or sub-headings self-discipline, mutual discipline, and church discipline, would follow the trend of Christ s discourse.) 1 1 2 8 0 “tw://bible.*?id=42.13.8|AUTODETECT|”

Jesus continues: 16. But if he does not listen (to you), take one or two other persons with you.& If the sinner refuses to admit his guilt and to repent, do not immediately give up, says Jesus as it were. For his own sake continue to work with him. The heart of the One who uttered the words of 23:37 and the parable of The Barren Fig Tree 7 1 -1 9 0 “tw://bible.*?id=42.13.8|AUTODETECT|”

Luke 13:8) 1 1 -1 9 0 0

) is being openly displayed here in all its wooing love and patience.) 1 1 2 8 0 0

The offended brother is urged to revisit the offender. He must carefully choose and take along with him one or two exactly how many is left to him other persons. How wise this admonition! The Lord Jesus Christ, foreseeing the church s future course, is stipulating a method of disciplinary procedure that merits whole-hearted admiration and obedience. Anyone, in later years, reading these rules in their entirety (see especially verses 15 17), must be struck by their wise and practical character. For example, a church member who is of the opinion that he has a cause of complaint against his brother, reading these rules, and noticing that if he fails in his private attempt he must then ask one or two others to go with him, will probably ask himself, Is my case really so serious that I can get one or two other persons of sound judgment to go with me; or am I, perhaps, making a mountain out of a mole-hill? ) 1 1 2 8 0 “tw://bible.*?id=5.19.15|AUTODETECT|”

The main reason, though, necessitating taking along one or two others is stated in the words quoted from ) 7 1 -1 9 0 “tw://bible.*?id=5.19.15|AUTODETECT|”

Deut. 19:15) 1 1 -1 9 0 “tw://bible.*?id=43.8.17|AUTODETECT|”

in order that by the mouth of two witnesses or three every matter��657�� may be established.��658�� Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” John 8:17) 1 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” II Cor. 13:1) 1 1 -1 9 0 “tw://bible.?id=54.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.19|AUTODETECT|” I Tim. 5:19) 1 1 -1 9 0 “tw://bible.?id=58.10.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.28|AUTODETECT|” Heb. 10:28) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Questions must be asked and answered. If it is agreed by the two or three the person who claims to have been wronged plus the witness(es) whom he has with him that a substantial wrong was really committed, firm but brotherly persuasion must again be used to convince the sinner of his error and to bring him to repentance and confession. It may be easier for two or three persons to succeed in this task than for one. It is implied, of course, that also in the present situation, if the effort of the visitors is crowned with success the sinner will have been won.) But the possibility remains that he will not be won. In that case the matter will subsequently have to be reported to the church. The person(s) who accompanied the offended brother will then be able to confirm the latter s assertion that the matter is indeed as stated by him: that firm but brotherly methods were used to try to persuade the erring one of his fault and to bring him to repentance and confession, but that these efforts failed. This shows the reason why the visit by two or three must follow the private call.) 1 1 2 8 0 “tw://bible.?id=40.10.1|AUTODETECT|” Accordingly, if these two or three do not succeed, the next step, now duly prepared for, regrettably is in order: 17. If he refuses to listen to them, tell the church. Church must here be taken in the sense of the locally organized fellowship of believers. On the basis of the principles which Jesus himself laid down, the New Testament carefully avoids two extremes into which some in later years have fallen. On the one hand the extreme of minimizing the office and authority of apostles and elders is guarded against. See ) 7 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” Matt. 10:1) 1 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.10.40|AUTODETECT|”

40. 1 1 -1 9 0 “tw://bible.?id=44.15.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.15.6|AUTODETECT|” Acts 15:6) 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” 20:28) 1 1 -1 9 0 “tw://bible.?id=52.5.12|AUTODETECT|” a; ) 7 1 -1 9 0 “tw://bible.?id=52.5.12|AUTODETECT|” I Thess. 5:12) 1 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.5.13|AUTODETECT|”
41. 1 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” I Tim. 5:17) 1 1 -1 9 0 “tw://bible.?id=58.13.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.17|AUTODETECT|” Heb. 13:17) 1 1 -1 9 0 “tw://bible.?id=60.5.3|AUTODETECT|” . On the other hand, the extreme of belittling the high standing, in the eyes of God, of the entire congregation, as if it lacked maturity; as if the body of all believers, whether conceived locally (as here in 18:17), denominationally, or universally, had no real say in matters of discipline or otherwise; and as if it were the privilege of the ecclesiastical authorities to rule arrogantly, as so many little tin gods 7 1 -1 9 0 “tw://bible.?id=60.5.3|AUTODETECT|” I Peter 5:3) 1 1 -1 9 0 “tw://bible.?id=64.1.9|AUTODETECT|” in Phillips translation; cf. ) 7 1 -1 9 0 “tw://bible.?id=64.1.9|AUTODETECT|” III John 9) 1 1 -1 9 0 0 .)) 1 1 2 8 0 “tw://bible.?id=60.5.3|AUTODETECT|” In the latter connection the following passages merit careful study: besides ) 7 1 -1 9 0 “tw://bible.?id=60.5.3|AUTODETECT|” I Peter 5:3) 1 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.4|AUTODETECT|” also ) 7 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.4|AUTODETECT|” Matt. 18:1 4) 1 1 -1 9 0 “tw://bible.?id=44.15.22|AUTODETECT|” (see the explanation given above); 20:20 28; ) 7 1 -1 9 0 “tw://bible.?id=44.15.22|AUTODETECT|” Acts 15:22) 1 1 -1 9 0 0 ; 20:28b. To be sure, the church authorities must take the lead. So also here (see verse 18 the apostles in later times the elders must now be informed about the disciplinary matter which so far has not been resolved. But when the proper time arrives, should they not in turn ask the congregation as a whole to be remembered in prayer, along with all the individuals concerned, so that the Lord may provide wisdom and grace in this important matter? Is it not even possible that the consistory or session can think of someone outside its own immediate group, a very wise, experienced, and saintly member of the church, who might render assistance? Certainly not all the wisdom resides in elders, sessions, consistories, presbyteries, classes, special or general assemblies or whatever they may be called.

Without in any way shirking their own responsibilities or laying aside their own authority, should not the overseers recognize the entire body of believers (here locally organized) in all important matters? Is not this the clear meaning of, Tell the church ?) 1 1 2 8 0 “tw://bible.?id=46.5.5|AUTODETECT|” Jesus continues: And if he refuses to listen even to the church, let him be to you as the foreigner and the tax-collector. Not as if Jesus despised or would have nothing to do with foreigners and tax-collectors. As to his attitude toward non-Israelites see 8:11; and toward publicans see 9:10 13. But just as foreigners and tax-collectors who are still unconverted must be considered as being as yet outside the kingdom of God, so also this impenitent person must now be viewed as being in the same class. Because of his own stubbornness he has lost his right to church membership, and it has now become the church s painful duty to make this declaration in order that even this severe measure of exclusion may, with God s blessing, result in the man s conversion 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=53.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.14|AUTODETECT|” II Thess. 3:14) 1 1 -1 9 0 “tw://bible.?id=53.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.3.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” ). Note: even to the church, indicating the honor the Lord bestowed upon the church 7 1 -1 9 0 “tw://bible.?id=40.16.18|AUTODETECT|” Matt. 16:18) 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” my church, cf. ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=49.1.23|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=49.1.23|AUTODETECT|” Eph. 1:23) 1 1 -1 9 0 0 ), and the grievous character of rejecting its admonition.) 1 1 2 8 0 “tw://bible.?id=51.2.20|AUTODETECT|” Lack of discipline is a curse to any church. There must be rules regarding faith and conduct. To be sure the church has no right to regiment the life of its members, so that freedom is thrown out of the window, Pharisaism revived, and the Colossian heresy 7 1 -1 9 0 “tw://bible.?id=51.2.20|AUTODETECT|” Col. 2:20) 1 1 -1 9 0 “tw://bible.?id=51.2.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.45|AUTODETECT|” ) repeated. But there are, after all, certain broad principles, clearly stated in Scripture, and epitomized in such well-known passages as ) 7 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.45|AUTODETECT|” Matt. 5:43 45) 1 1 -1 9 0 “tw://bible.?id=40.10.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.32|AUTODETECT|” 10:32) 1 1 -1 9 0 “tw://bible.?id=40.10.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” 11:28 30) 1 1 -1 9 0 “tw://bible.?id=40.16.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.24|AUTODETECT|” 16:24) 1 1 -1 9 0 “tw://bible.?id=40.16.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.16.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.40|AUTODETECT|” 22:37 40) 1 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 1 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” Rom. 10:9) 1 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=45.12.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.12.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=45.13.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.14|AUTODETECT|” 13:14) 1 1 -1 9 0 “tw://bible.?id=46.14.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.1|AUTODETECT|” I Cor. 14:1) 1 1 -1 9 0 “tw://bible.*?id=66.2.5|AUTODETECT|” a, and many, many others; principles which, as it were, summarize the whole of God s will for man s life. It is the privilege and the duty of the church to set forth these principles and to demand that its members strive, with the help of God s Spirit, to apply them to their everyday living and thinking. Gross and continued violations without subsequent repentance cannot be tolerated. It is the duty of the church as a whole and as represented by those who by the Lord have been appointed to rule over it to bind, that is, to forbid violation of these principles, and to loose, that is, to permit whatever is in harmony with them. The right of exclusion or excommunication from the church and, upon repentance, of readmission into the church is implied. It is for this reason that Jesus, speaking now in the plural and referring to the apostles as a group (these men in turn representing the church), repeats what he had previously (16:19) said in the singular, to Peter.

He says: 18. I solemnly declare to you, whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven. The solemn introduction see on 5:18 indicates that the Lord regarded and still regards discipline, as described in 18:15 18, to be a very important matter. Its neglect means the ultimate destruction of the church as a powerful means of spreading the light of the gospel among its members and among the unsaved. See ) 7 1 -1 9 0 “tw://bible.?id=66.2.5|AUTODETECT|” Rev. 2:5) 1 1 -1 9 0 “tw://bible.?id=43.20.23|AUTODETECT|” . There should be no doubt about the fact that, as in ) 7 1 -1 9 0 “tw://bible.?id=43.20.23|AUTODETECT|” John 20:23) 1 1 -1 9 0 0 (note the expression the disciples in verse 20 and the twelve in verse 24) these words were addressed to the disciples or apostles.) 1 1 2 8 0 0 Continued: 19. Again I say to you, if on earth two of you agree about anything that they may ask, it shall be done for them by my Father who is in heaven. Note in verse 18 and again in verse 19 the combination earth & heaven. In both cases there is perfect harmony between that which by a conscientious church is done on earth and that which takes place in heaven, the former action preceding the latter. According to verse 18 the discipline exercised on earth is confirmed in heaven; according to verse 19 the prayer offered on earth is answered by Christ s Father in heaven. On this phrase and similar ones, see pp. 287, 326, 378, 543.) 1 1 2 8 0 “tw://bible.?id=43.15.16|AUTODETECT|” In line with the preceding context the symphonious asking to which verse 19 refers, though covering a large territory note anything that they may ask relates especially to prayer for wisdom in dealing with matters of discipline. The assurance is given that even though at a certain place the fellowship of believers consists of only two person, even these two, when in agreement with each other, can definitely figure on the guidance for which they have made request. It should hardly be necessary to add that such a prayer must be in keeping with the characteristics of true prayer which Jesus reveals elsewhere. It must be the expression of humble, childlike faith (7:11; 17:20; 18:3; cf. 21:22). It must be marked by sincerity, absence of ulterior motives (6:5), by perseverance (7:7), and by love for all concerned (5:44). It must be in subjection to God s sovereign will (6:10b), not as we will, but as thou wilt (cf. 26:39). It must be in Christ s name 7 1 -1 9 0 “tw://bible.?id=43.15.16|AUTODETECT|” John 15:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 In confirmation of the words of verse 19 Jesus continues: 20. For where two or three are gathered in my name there am I in the midst of them. The expression two or three is a development of two in the preceding verse. The Lord again assures his disciples that the gathering of believers for prayer and worship need not be one of crowding worshipers. Even two or three will receive a blessing as long as they gather in his name, that is, in close fellowship with him; hence, with his atoning work as the basis of their approach to God, at his direction, and in harmony with that which he has revealed concerning himself. For the concept name see also on 6:9; 7:22; 10:22, 41, 42; 12:21; 18:5.) 1 1 2 8 0 “tw://bible.?id=19.46.5|AUTODETECT|” The promise is, There am I in the midst of them. The expression Jehovah in the midst of you is in Scripture generally associated with the impartation of strength, direction, protection, and consolation: to help, to comfort, and to bless. See such passages as ) 7 1 -1 9 0 “tw://bible.?id=19.46.5|AUTODETECT|” Ps. 46:5) 1 1 -1 9 0 “tw://bible.?id=23.12.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.12.6|AUTODETECT|” Isa. 12:6) 1 1 -1 9 0 “tw://bible.?id=24.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.14.9|AUTODETECT|” Jer. 14:9) 1 1 -1 9 0 “tw://bible.?id=28.11.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.11.9|AUTODETECT|” Hos. 11:9) 1 1 -1 9 0 “tw://bible.?id=36.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.3.5|AUTODETECT|” Zeph. 3:5) 1 1 -1 9 0 “tw://bible.?id=36.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=36.3.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=38.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.2.10|AUTODETECT|” Zech. 2:10) 1 1 -1 9 0 “tw://bible.?id=1.28.15|AUTODETECT|” . Similar is I am with you 7 1 -1 9 0 “tw://bible.?id=1.28.15|AUTODETECT|” Gen. 28:15) 1 1 -1 9 0 “tw://bible.?id=5.31.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.31.6|AUTODETECT|” Deut. 31:6) 1 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.1.5|AUTODETECT|” Josh. 1:5) 1 1 -1 9 0 “tw://bible.?id=7.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.6.16|AUTODETECT|” Judg. 6:16) 1 1 -1 9 0 0 , etc.). We can safely conclude therefore that in the present passage the meaning is the same. It is in that favorable sense that Jesus is spiritually in the midst of his people gathered for prayer and worship.) 1 1 2 8 0 “tw://bible.?id=7.6.15|AUTODETECT|” Most comforting is also the fact that Jehovah and this holds also for Jesus Christ though great and infinite, in his tender love condescends to that which is small, weak, humble, and by the world generally despised 7 1 -1 9 0 “tw://bible.?id=7.6.15|AUTODETECT|” Judg. 6:15) 1 1 -1 9 0 “tw://bible.?id=7.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=7.6.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=7.7.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.7.7|AUTODETECT|” 7:7) 1 1 -1 9 0 “tw://bible.?id=19.20.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.20.7|AUTODETECT|” Ps. 20:7) 1 1 -1 9 0 “tw://bible.?id=23.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.1.8|AUTODETECT|” Isa. 1:8) 1 1 -1 9 0 “tw://bible.?id=23.1.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.1.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” 57:15) 1 1 -1 9 0 “tw://bible.?id=36.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.3.12|AUTODETECT|” Zeph. 3:12) 1 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” Matt. 18:10) 1 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” Luke 12:32) 1 1 -1 9 0 “tw://bible.?id=46.4.11-46.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.11-46.4.13|AUTODETECT|” I Cor. 4:11 13) 1 1 -1 9 0 “tw://bible.?id=40.1.23|AUTODETECT|” ). This explains where two or three are gathered, etc. See also on ) 7 1 -1 9 0 “tw://bible.*?id=40.1.23|AUTODETECT|” Matt. 1:23) 1 1 -1 9 0 0 , p. 141.) 1 8 2 8 0 0 The Parable of The Unmerciful Servant) Occasion: Peter s Question and Christ s Summarizing Answer) 21. Then Peter came up and said to him, Lord, how often shall my brother sin��659�� against me, and I forgive��659�� him? Up to seven times? In the present context the adverb then probably means shortly afterward, since there would seem to be a close connection between the matter presented in verse 15 and Peter s question .��660�� Peter, then, realizes that he must forgive the brother who has sinned against him, that is, that he must take the initiative in bringing about complete reconciliation; but how often must he reveal this merciful attitude, this disposition of sweet reasonableness? Must he forgive up to seven times? ) Peter may have been of the opinion that Jesus would praise him for his bigheartedness. If so, his expectation was not fulfilled.

There was something wrong with Peter s approach. It smacked of rabbinism. It sounded as if the forgiving spirit were a commodity that could be weighed, measured, and counted; as if it could be parceled out little by little up to a certain well defined limit, when further distribution would have to stop.) 22. Jesus answered, I say to you, not up to seven times, but up to seventy times seven. Jesus, though in manner of expression falling in line with Peter s quantitively worded question, completely destroys that apostle s underlying assumption. He takes the two perfect numbers ten and seven multiplies them together, and then once again multiplies the result by seven.��661�� He does this to show that the spirit of genuine forgiveness recognizes no boundaries.

It is a state of heart, not a matter of calculation. One might as well ask, How often must I love my wife, my husband, my children? as to ask, How often shall I forgive? . Everyone immediately senses that when Jesus said, up to seventy times seven times, he did not mean exactly four hundred ninety times, but not four hundred ninety-one. Clearly what he meant was, Forgive without ever stopping. Be kind toward your brother & always. ) 2. The Parable Proper) (a) A king shows mercy to his servant by canceling his huge debt Jesus continues by telling a parable, a story-illustration: 23.

That is why the kingdom of heaven is like��662�� a king��663�� who wished to settle accounts��664�� with his servants. Here that is why means: because the matter is as stated in verse 22, therefore in the realm of God s grace through Christ the principle that the forgiven person must always be ready, in turn, to reveal the forgiving spirit to others, may be illustrated as follows. For the meaning of the term the kingdom of heaven see on 4:23; 13:43.) The servants with whom the king is about to settle accounts must have been high officials, probably satraps or provincial governors, whose duty it was to collect the royal taxes in their several domains, and to deliver these large sums to the king at the proper time. They could not have been slaves, though the word used in the original frequently has that meaning. One by one the servants were summoned to appear before the king.) 1 1 2 8 0 “tw://bible.*?id=2.22.3|AUTODETECT|” Continued: 24. Now when he had begun to settle (accounts), there was brought to him one (servant) who owed him ten thousand talents. An Attic talent, the kind probably meant here, amounted to no less than six thousand denarii or denars. At the rate of six denars a week (a denar for each working day, cf. 20:2, 13) it would take a laborer a thousand weeks to earn just one talent. To earn it! To save that amount in order to pay a debt would, of course, take much longer.

But even if a laborer were able to save all the money he earned he could not expect during his lifetime to accumulate even ten talents. If a satrap earned a hundred times as much as a common laborer his total income not savings during his lifetime would hardly amount to a thousand talents. But this man already owes the king ten thousand! How did he come to owe so large a sum? Had he been pre-empting the king s treasury, that is, the tax money that had been collected from the province and should have been kept in a safe place until the king asked for it? Had he been using for his own purpose and squandering vast amounts collected over many years?

The parable does not answer this question. It is unimportant. The point is: when he appeared before the king he was penniless; in fact, he was burdened with a debt of no less than ten thousand talents! If a talent be figured at a thousand dollars bearing in mind today s inflation it would probably be worth much more the total amount owed would be equal to ten million dollars, a debt impossible to pay off. Continued: 25. But since he did not have the means to pay his debt his master ordered him to be sold, along with his wife and children and all that he had, and payment to be made.

It is often pointed out by commentators that the selling (into slavery) of insolvent debtors was nothing unusual in those days, and is even mentioned in Scripture. The first part of this assertion is true and requires no further comment. The following passages are generally listed in proof of that which appears in italics: ) 7 1 -1 9 0 “tw://bible.?id=2.22.3|AUTODETECT|” Exod. 22:3) 1 1 -1 9 0 “tw://bible.?id=3.25.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.25.39|AUTODETECT|” Lev. 25:39) 1 1 -1 9 0 “tw://bible.?id=3.25.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.25.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=12.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.4.1|AUTODETECT|” II Kings 4:1) 1 1 -1 9 0 “tw://bible.?id=16.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.5.5|AUTODETECT|” Neh. 5:5) 1 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” Isa. 50:1) 1 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” Amos 2:6) 1 1 -1 9 0 “tw://bible.?id=30.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 “tw://bible.?id=2.22.3|AUTODETECT|” . These passages do indeed prove the point, provided that such mention not be confused with unqualified approbation. The facts are as follows: ) 7 1 -1 9 0 “tw://bible.?id=2.22.3|AUTODETECT|” Exod. 22:3) 1 1 -1 9 0 “tw://bible.?id=3.25.39|AUTODETECT|” speaks of a man who had incurred his debt through burglary. ) 7 1 -1 9 0 “tw://bible.?id=3.25.39|AUTODETECT|” Lev. 25:39) 1 1 -1 9 0 “tw://bible.?id=12.4.1|AUTODETECT|” describes what amounted to mild indenture or voluntary apprenticeship. ) 7 1 -1 9 0 “tw://bible.?id=12.4.1|AUTODETECT|” II Kings 4:1) 1 1 -1 9 0 “tw://bible.?id=16.5.5|AUTODETECT|” does not countenance enslavement but merely reports it. In ) 7 1 -1 9 0 “tw://bible.?id=16.5.5|AUTODETECT|” Neh. 5:5) 1 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” (see also verse 6) enslavement for debt is condemned. ) 7 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” Isa. 50:1) 1 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” indicates that not God had sold Israel but by means of its iniquity Israel had sold itself. Finally, ) 7 1 -1 9 0 “tw://bible.?id=30.2.6|AUTODETECT|” Amos 2:6) 1 1 -1 9 0 “tw://bible.?id=30.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=30.8.6|AUTODETECT|” 8:6) 1 1 -1 9 0 0 condemn the selling of insolvents.��665�� Outside of the country of the Israelites the practice of selling those who were unable to pay their debts was common, and it is to this that the parable refers. So by royal decree this official, his family, and all his possessions are ordered to be sold. The proceeds must go toward paying the debt. The words used in the original (pay, payment) indicates that the debtor must give back what he owes: he must pay off his obligation in full. Of course, this was actually impossible. The amount that was to be placed in the king s treasury, the full proceeds of the sale, would be but a drop in the bucket. So huge was the debt!) 1 9 2 8 0 0 The king had pronounced the sentence, but it had not yet been carried out. What happened next is recorded in verse 26. So the servant fell prostrate at his master s feet, saying.& The servant is completely crushed by the realization of the severity of his impending punishment. He does not deny that he owes the huge amount, neither does he try to explain how he got into this terrible predicament. He was probably well aware of the fact that excuses would have been useless. It is important to note also that he does not offer to make at least a down-payment on his debt.

The implication is clearly this: he makes no such offer for the simple reason that he has nothing! Having prostrated himself (thus literally; see on 2:11) he begged, Have patience��666�� with me, and I will pay you everything. He must have known that this promise was absolutely incapable of fulfilment. What a man will not do to escape from a horrible situation!) The result of the prayer for mercy was as follows: 27. The heart of that servant s master was moved with pity, and he let him go free and forgave him the debt. For was moved with pity see on 9:36.

It was out of sheer compassion that the master granted this servant far more than he had asked, completely canceling his huge debt��667�� and releasing him from punishment.) (b) That servant refuses to cancel his fellow servant s petty debt The story takes a turn here. It is no longer the compassion of the king or master that holds our attention but the cruelty of the forgiven servant whose enormous debt had been canceled and whose sentence had been remitted: 28. But that same servant, as he went out, came upon one of his fellow-servants, who owed him one hundred denarii. The very servant to whom such marvelous mercy had been shown, upon his departure from the king s presence happens to meet a fellow-servant who owes him one hundred denars. Compared with the huge debt mentioned earlier this was a mere trifle. The one hundred denars amounted to one six-hundred-thousandth (1/600,000) part of the canceled sum.

Now what does the man who had been so kindly treated do to his fellow servant? He grabbed him (by the throat) and started to choke��668�� him, saying.& It should be noted that he started this cruelty of grabbing by the throat, etc., even before speaking to his fellow servant. Then he said to him, Pay whatever it is you owe!��669��) The reaction of the fellow-servant was almost not exactly the same as had earlier been that of the first servant: 29. So that fellow-servant fell at his feet and was begging him, saying, Have patience with me, and I will pay you. So similar was this second plea (verse 29) to the first (verse 26) that it must have brought back to the mind of the man whose hand was on the throat of his neighbor what he himself a few moments earlier had been doing and saying. There are a few slight changes: a. the substitution of fell for fell prostrate or fell and was worshiping ; and b. the omission of all, for the smallness of the sum rendered all inappropriate in the present case.

To these two differences may be added a third, touching not upon the wording but upon the changed situation: c. in the previous case the promise, And I will pay you everything was bombast. The present And I will pay you is far more realistic.) Far from permitting the near-echo of his own words to fill him with pity, so that he would now be happy to welcome the opportunity to treat others as he had himself been treated, the first servant reacts as recorded in verse 30. But he was and remained unwilling,��670�� and instead had him thrown in jail��671�� until he should pay what he owed. Because of the smallness of the debt he was not legally permitted to sell his fellow servant into slavery, but was legally permitted to have him sentenced to prison and forced labor, to work off his debt.��672��) (c) Result: Upon this cruel servant the king reimposes the former sentence, even adding to it 31. Now when his fellow-servants saw what had happened they felt very sad.& For sadness see on 17:23. In the present case for whom did these servants feel sad?

Naturally for the king whose splendid magnanimity had been so grossly insulted and whose example had been treated with such contempt. No doubt also for the fellow-servant whose plea an appeal probably justifiable, at least understandable had been so curtly and pitilessly refused. Continued: and went and reported in detail to their master all that had occurred. They are convinced that they must tell the king the whole story. Was not his honor at stake? Besides, must not the ingratitude and insensitiveness of the first servant be duly punished?) Continued: 32, 33.

Then his master, having summoned him, said to him, You wicked servant; all that debt I forgave you when you begged me. Note the vividness of You wicked servant, or as we would say today, You scoundrel or villain. The original is very emphatic. It places the words all that debt at the very beginning of what follows after You wicked servant. This brings out the emphasis better than do the renderings that disregard word order. The immensity of the debt thus stands out, and so do the amazing character of the generosity that had been shown, and the baseness of the first servant s refusal to allow this noble spirit to govern his actions.) Jesus continues: Should you not also have had mercy on your fellow-servant, even as I had mercy on you?

Should you not& ? means, Was this not your lasting obligation? ��673�� It was this man s duty not only to be filled with unceasing gratitude but also to let his master s mercy of which he, the servant, had been the recipient, be and remain a pattern or example of his own feeling and conduct toward his fellow men.) The striking character of the portrayal is also enhanced by the contrasted use of the spelled out personal pronouns; literally: I forgave you when you begged me. Should you not also have had mercy on your fellow servant, even as I on you had mercy? In the original, as in the renderings, the question is so phrased that the answer Yes is expected.) 1 1 2 8 0 “tw://bible.*?id=43.3.36|AUTODETECT|”

Continued: 34. And filled with wrath his master handed him over to the torturers until he should pay the entire debt. As to divine wrath see on 3:7; also N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=43.3.36|AUTODETECT|”

John 3:36) 1 1 -1 9 0 “tw://bible.*?id=49.2.3|AUTODETECT|”

and on ) 7 1 -1 9 0 “tw://bible.*?id=49.2.3|AUTODETECT|”

Eph. 2:3) 1 1 -1 9 0 “tw://bible.*?id=49.4.31|AUTODETECT|”

. As to human wrath and its synonym anger see N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=49.4.31|AUTODETECT|”

Eph. 4:31) 1 1 -1 9 0 “tw://bible.*?id=66.9.5|AUTODETECT|”

.��674�� Upon hearing what has happened the king, filled with settled indignation, revokes his earlier clemency. The punishment ordered in verse 25 is now carried out. In addition, the unmerciful servant is handed over to the torturers, a word occurring only here in the New Testament.��675�� These were officials appointed by the courts to torture those who had committed atrocious crimes. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=66.9.5|AUTODETECT|”

Rev. 9:5) 1 1 -1 9 0 “tw://bible.*?id=66.18.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.18.7|AUTODETECT|”

18:7) 1 1 -1 9 0 0

. The words until he should pay the entire debt definitely imply, Which he will never be able to accomplish. ) 1 3 2 8 0 0

In reading this touching story one immediately senses that it is indeed a parable. The lesson those who refuse to show mercy will receive everlasting punishment is but thinly veiled. It is clearly stated in the final, interpretative, verse 35. So also shall my heavenly Father do to you if each of you does not heartily forgive his brother. For the meaning see on 6:12b, 14, 15.��676�� This, then was Christ s answer to Peter s question (18:21).) Positively stated the one and only main lesson of the parable is this: Prompted by gratitude the forgiven sinner must always yearn to forgive whoever has trespassed against him, and must do all in his power to bring about complete reconciliation.) Many subsidiary lessons are implied, as follows:) 1 1 2 8 0 “tw://bible.*?id=45.3.23|AUTODETECT|”

a. We are all God s debtors 7 1 -1 9 0 “tw://bible.*?id=45.3.23|AUTODETECT|”

Rom. 3:23) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=19.49.7|AUTODETECT|”

b. None of us is able to pay either his own or his brother s debt 7 1 -1 9 0 “tw://bible.*?id=19.49.7|AUTODETECT|”

Ps. 49:7) 1 1 -1 9 0 “tw://bible.*?id=45.3.20|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.3.20|AUTODETECT|”

Rom. 3:20) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=1.2.17|AUTODETECT|”

c. Nevertheless, this debt must be paid 7 1 -1 9 0 “tw://bible.*?id=1.2.17|AUTODETECT|”

Gen. 2:17) 1 1 -1 9 0 “tw://bible.*?id=45.3.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.3.19|AUTODETECT|”

Rom. 3:19) 1 1 -1 9 0 “tw://bible.*?id=45.5.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.5.18|AUTODETECT|”

5:18) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=45.3.24|AUTODETECT|”

d. By means of Christ s atoning sacrifice the debt has been paid for all who believe in him 7 1 -1 9 0 “tw://bible.*?id=45.3.24|AUTODETECT|”

Rom. 3:24) 1 1 -1 9 0 “tw://bible.*?id=47.5.21|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.5.21|AUTODETECT|”

II Cor. 5:21) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=49.4.32|AUTODETECT|”

e. Only then can men be certain that their debts are canceled if they themselves also cancel the debts of those who are indebted to them; that is, only then can they experience the assurance of forgiveness if they are eager to forgive the sins that have been committed against them 7 1 -1 9 0 “tw://bible.*?id=49.4.32|AUTODETECT|”

Eph. 4:32) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=47.9.15|AUTODETECT|”

f. It should not be too difficult for those who have been forgiven to forgive in turn, for what they owe God is infinitely more than what men owe them 7 1 -1 9 0 “tw://bible.*?id=47.9.15|AUTODETECT|”

II Cor. 9:15) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=45.1.31|AUTODETECT|”

g. The unforgiving person is destined for everlasting punishment 7 1 -1 9 0 “tw://bible.*?id=45.1.31|AUTODETECT|”

Rom. 1:31) 1 1 -1 9 0 0

, unmerciful ).) 1 1 2 8 0 “tw://bible.*?id=40.5.23|AUTODETECT|”

h. When the question is asked, Who must take the first step toward reconciliation: the one who inflicted injury, or the one who suffered injury? the answer is Both 7 1 -1 9 0 “tw://bible.*?id=40.5.23|AUTODETECT|”

Matt. 5:23) 1 1 -1 9 0 “tw://bible.*?id=40.5.24|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.5.24|AUTODETECT|”

24) 1 1 -1 9 0 “tw://bible.*?id=51.3.12-51.3.14|AUTODETECT|”

; cf. ) 7 1 -1 9 0 “tw://bible.*?id=51.3.12-51.3.14|AUTODETECT|”

Col. 3:12 14) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=43.7.2-43.10.39|AUTODETECT|”

With the telling of this parable Christ s Retirement Ministry ends. For The Later Judean Ministry (probably October to December of the year a.d. 29) see especially ) 7 1 -1 9 0 “tw://bible.*?id=43.7.2-43.10.39|AUTODETECT|”

John 7:2 10:39) 1 1 -1 9 0 0

.) 1 7 2 8 0 0

) ) ) ) 634 Or: its enticements, allurements, traps, snares, pitfalls.) 635 Or: on the hillside.) 636 Or, instead of bind and loose, one might render this: forbid and permit, and so also in 16:19.) 1 1 2 8 0 “tw://bible.*?id=43.20.30|AUTODETECT|”

637 I can see no reason to adopt the view of H. W. Ridderbos, op. cit., Vol. II, pp. 38, 39, that Matthew combined several sayings of Jesus, spoken at different occasions, into one discourse. Solid proof for this position has not been supplied. For the most part the ideas follow one another very naturally. If in a few cases the connection should not be immediately clear room must be left for the possibility that the evangelists did not have the space to report everything 7 1 -1 9 0 “tw://bible.*?id=43.20.30|AUTODETECT|”

John 20:30) 1 1 -1 9 0 “tw://bible.*?id=43.21.25|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.21.25|AUTODETECT|”

21:25) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=46.13.13|AUTODETECT|”

638 Here the adjective ������, though literally greater, clearly has the sense of a superlative, as in ) 7 1 -1 9 0 “tw://bible.*?id=46.13.13|AUTODETECT|”

I Cor. 13:13) 1 1 -1 9 0 0

greatest of these is love. The last example also shows that this comparative form does not always need to be preceded by the definite article to be equal in force to a superlative. On the substitution of a comparative form for a superlative, in Koine Greek, see Gram.N.T., pp. 281 and 667.) 1 3 2 8 0 0 639 See A. Maclaren, Expositions of Holy Scripture, Vol. III (on chapters 18 28), Cincinnati and New York (no date), p. 1.) N.T.C. W. Hendriksen, New Testament Commentary) 640 Note �P ��, strengthening the negation.) 1 1 2 8 0 “tw://bible.?id=40.5.29|AUTODETECT|” 641 The verb ������� (here ��������: third per. sing. pres. indic.) means basically to bring together; hence, to help, to be profitable or advantageous. When it is associated with an alternative as here, the alternative in this case being a. refraining from carrying out the plan and instead suffering gruesome physical death (verse 6), or b. carrying it out and therefore facing the everlasting fire (verse 8), the hell of fire (verse 9) the meaning be preferable, be better than results. See also ) 7 1 -1 9 0 “tw://bible.?id=40.5.29|AUTODETECT|” Matt. 5:29) 1 1 -1 9 0 “tw://bible.?id=40.19.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.10|AUTODETECT|” 19:10) 1 1 -1 9 0 “tw://bible.?id=43.11.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.50|AUTODETECT|” John 11:50) 1 1 -1 9 0 “tw://bible.?id=43.18.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.14|AUTODETECT|” 18:14) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 642 In connection with the verb ���������� (here ���������� third per. sing. aor. subj. active) see above, footnote 293 on p. 303.) 643 For the verb ����������� (here ������������, third pers. sing. aor. subj. passive, as is ��������) see footnote 570 on p. 602.) 644 See A. Deissmann, op. cit., p. 81.) 645 See F. F. Bishop, Jesus of Palestine, London, 1955, p. 163.) 1 1 2 8 0 “tw://bible.?id=40.18.7|AUTODETECT|” 646 For the various meanings of the word ������ see N.T.C. on the Gospel according to John, Vol. I, footnote 26 on p. 79. In ) 7 1 -1 9 0 “tw://bible.?id=40.18.7|AUTODETECT|” Matt. 18:7) 1 1 -1 9 0 0 meaning (4), perhaps even the closely related meaning (6), is probably indicated.) 1 9 2 8 0 0 647 See S.BK. I, pp. 781 ff.; III, pp. 48 ff.; 437 ff.; Th.D.N.T., Vol. I, pp. 82, 86.) 648 On this passage see F. F. Bruce, Commentary on the Book of The Acts (The New International Commentary on The New Testament), Grand Rapids, 1964.) 649 Thus A. Maclaren, op. cit., on this passage.

See also C. R. Erdman, op. cit., p. 147, who similarly opines that the angels who protect the little ones are nearest to God s throne.) 650 E.g., W. C. Allen, op. cit., p. 196.) 651 See his book De Engelen Gods, Kampen, 1923, pp. 280, 281.) A.V. Authorized Version (King James)) 652) Note the vivid character of the portrayal.

First we have a future more vivid (third class) conditional sentence, introduced in the protasis by �� followed by �������, third per. sing. aor. subjunctive of ������� and by �������, third per. aor. subj. passive of ������ ( Goes or go astray ; cf. planet, wandering star). The expectation is aroused, and is sharpened by the question demanding assent from the audience. The future contingency becomes present to the mind of the listener who, as it were, sympathizes with the one sheep that is wandering away. What is to be done? The apodosis supplies the answer, implied in a question: Will not the shepherd leave the ninety-nine in the mountains? ) The negative �P�� followed by the appropriate third per. sing. fut. indic. active (�����) of ����� is now used. The listeners immediately grasp that the shepherd will indeed go out, leaving the ninety-nine.

Having gone, says Jesus (using ���������, aor. participle of ���������), creating another situation which must lead to still another action, namely, does he not seek (�����, third per. sing. present indic. act. of �����) the wandering one (�x ����������, acc. sing. neut. pres. pass. participle of ������)? Combining the aor. participle, the verb, and the pres. participle results in: Does he not go in search of the wandering one? In verse 13 another future more vivid conditional sentence, in the protasis beginning similarly with p� �������, in this case followed by �P���� �P��; hence, And if he gets to find it (thus literally), leads to an apodosis which is not, as in verse 12, a question to be answered by the audience, but a very strong and solemn assertion, as is shown by �t� ���� , see on 5:18.) 1 1 2 8 0 “tw://bible.?id=23.5.1-23.5.7|AUTODETECT|” 653 Excellent material on this general topic is found in J. Murray and N. B. Stonehouse, The Free Offer of the Gospel, Phillipsburg, 1948; and also in A. C. De Jong s doctoral dissertation, The Well-Meant Gospel Offer, published in Franeker, no date; and in L. Berkhof, Systematic Theology, pp. 397, 398. I disagree with Lenski s statement (op. cit., p. 676) that verse 14 excludes the idea of reprobation. One must distinguish between God s secret (decretive) and his revealed will. Mysteries remain, to be sure. But is not the very fact that God foresaw the obstinate rejection (on the part of many) of his intense and yearning love a factor in explaining, in whatever small degree, the decree of reprobation? See ) 7 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.7|AUTODETECT|” Isa. 5:1 7) 1 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” . On reprobation itself see ) 7 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” Luke 22:22) 1 1 -1 9 0 “tw://bible.?id=45.9.0|AUTODETECT|” . For both election and reprobation see ) 7 1 -1 9 0 “tw://bible.?id=45.9.0|AUTODETECT|” Rom. 9) 1 1 -1 9 0 0 . The best I have read in elucidation, as far as possible, of the doctrine of reprobation is found in H. Bavinck, The Doctrine of God, Grand Rapids, 1955, pp. 396, 397.) 1 3 2 8 0 0 654) Naturally the A.V., basing its translation on the Textus Receptus, retains the phrase. For the rest, Lenski writes that the phrase is textually very strongly assured (op. cit., p. 678), while F. W. Grosheide in his Commentaar op het Nieuwe Testament, Het Heilig Evangelie volgens Mattheus, Kampen, 1954, p. 282, regards the words against you as not belonging to the text, adding, they are lacking in Sinaiticus and Vaticanus. H. Ridderbos, op. cit., p. 45, in his comments rejects the phrase, but in a footnote adds a qualification, namely, if the reading of some manuscripts if a brother has sinned against you is not the right one.

In modern English translations among those who retain the phrase are Williams, Beck, R.S.V., and Phillips. Among those who reject it in their texts are N.A.S., N.E.B., and The Jerusalem Bible.) If the matter is to be decided only on the basis of external textual criticism the phrase must probably be rejected. But that surely would not be a safe rule to follow. Wisely, I believe, Greek N.T. (A-B-M-W) retains the words, though placing them in brackets and giving them a considerable doubt rating.) 1 1 2 8 0 “tw://bible.?id=40.18.15|AUTODETECT|” 655 See also W. C. Allen, op. cit., p. 199, the fine print textual note on ) 7 1 -1 9 0 “tw://bible.?id=40.18.15|AUTODETECT|” Matt. 18:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.16.8|AUTODETECT|” 656 For a detailed discussion of the meaning of the verb ����� (here ������, second per. sing. aor. active imperative) see N.T.C. on the Gospel according to John, Vol. II, footnote 200 on pp. 324, 325 7 1 -1 9 0 “tw://bible.?id=43.16.8|AUTODETECT|” John 16:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.12.36|AUTODETECT|” 657 Though the meaning of ���� is basically spoken word, saying 7 1 -1 9 0 “tw://bible.?id=40.12.36|AUTODETECT|” Matt. 12:36) 1 1 -1 9 0 “tw://bible.?id=40.27.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.14|AUTODETECT|” 27:14) 1 1 -1 9 0 0 ), along with its Hebrew equivalent it acquires the secondary meaning thing, matter, event.) 1 1 2 8 0 “tw://bible.?id=5.19.15|AUTODETECT|” 658 The Hebrew text of ) 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” Deut. 19:15) 1 1 -1 9 0 0 literally reads, Upon the mouth [i.e., upon the testimony proceeding from the mouth; hence, upon the evidence] of two witnesses or upon the mouth of three witnesses the matter shall stand. The Septuagint inserts all (��� ����: everything). Clearly Matthew s slight variation is not of any material nature. The rule as expressed in Hebrew was meant to apply to every case. And Matthew s by the mouth of two witnesses or three is identical in meaning to the fuller Hebrew phrase.) 1 1 2 8 0 0 659 Both ��������, third per. sing. of �������, and ����, first per. sing. of �����, are deliberative future indicatives. Note �P��, dative of the person whose sin is forgiven. In Greek, as often in English, the accusative of the sin itself is implied.) 1 1 2 8 0 “tw://bible.?id=40.18.0|AUTODETECT|” 660 The adverb ���� can hardly be appealed to in support of the idea that an entirely new subject begins here. That adverb has a wide variety of meanings, as any lexicon will show. Naturally those commentators who favor the idea that verse 15 refers to sin in general and who are therefore also of the opinion that in each instance public sin, too, must be dealt with according to the three steps mentioned in ) 7 1 -1 9 0 “tw://bible.?id=40.18.0|AUTODETECT|” Matt. 18) 1 1 -1 9 0 0 , see only a remote connection between verse 15 and verse 21. The opposite view seems to the present author to be more natural. See also pp. 697, 698.) 1 1 2 8 0 “tw://bible.?id=1.4.24|AUTODETECT|” 661 Whether or not there is here an allusion to ) 7 1 -1 9 0 “tw://bible.?id=1.4.24|AUTODETECT|” Gen. 4:24) 1 1 -1 9 0 0 , either in Hebrew or in the Septuagint, cannot now be determined.) 1 4 2 8 0 0 662 Greek a������. Whatever name may be given to this aorist, it means has become like; hence, is like. See also on 13:24; 22:2.) 663 The original has ������ �������, pleonastic use of �������. Cf. 11:19; 13:45, 52; 21:33; 22:2.) 664 Note ������� aor. infinitive of �������: to take up together; hence, to settle. The word ����� (here acc. �����) is used in the sense of reckoning, account; cf. 12:36; 25:19.) 665 For more on this subject see N.T.C. on Colossians and Philemon, Appendix Scripture on Slavery, pp. 233 237.) 1 1 2 8 0 “tw://bible.?id=45.2.4|AUTODETECT|” 666 The verb used is ������������, second per. sing. aor. imperative of ����������. As to the cognate noun and its synonyms, Scripture speaks of the ����������, longsuffering (patience with respect to persons) of God 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.22|AUTODETECT|” 9:22) 1 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.16|AUTODETECT|” I Tim. 1:16) 1 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” I Peter 3:20) 1 1 -1 9 0 “tw://bible.?id=61.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.15|AUTODETECT|” II Peter 3:15) 1 1 -1 9 0 “tw://bible.?id=47.6.6|AUTODETECT|” ) and of men 7 1 -1 9 0 “tw://bible.?id=47.6.6|AUTODETECT|” II Cor. 6:6) 1 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.2|AUTODETECT|” Eph. 4:2) 1 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.12|AUTODETECT|” Col. 3:12) 1 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” ; etc.). It also refers to God s ����, forbearance, clemency, suspense of wrath 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=45.3.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.3.26|AUTODETECT|” 3:26) 1 1 -1 9 0 “tw://bible.?id=42.21.19|AUTODETECT|” ); and of man s (not God s) Q������ endurance, stedfastness, perseverance (patience with respect to things): ) 7 1 -1 9 0 “tw://bible.?id=42.21.19|AUTODETECT|” Luke 21:19) 1 1 -1 9 0 “tw://bible.?id=45.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.3|AUTODETECT|” Rom. 5:3) 1 1 -1 9 0 “tw://bible.?id=47.6.4|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=47.6.4|AUTODETECT|” II Cor. 6:4) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” II Thess. 1:4) 1 1 -1 9 0 0 ; etc. On the distinctions between these three synonyms see also R. C. Trench, op. cit., liii.) 1 7 2 8 0 0 667 Literally canceled the loan for him, but in view of the preceding context �x ������� ������ �P�� must here mean absolved him from his debt. ) 668 Note ������, imperfect (probably inceptive or inchoative) of ����� (cf. ����, ������ and other Greek words referring to wind or air).) 669 The original is not easy to translate. Note �4, pay what you owe is hardly adequate. The more literal, Pay if you owe anything might be interpreted to mean that the first servant was not sure whether his fellow servant owed him anything, which obviously cannot be the meaning, because it implies: a. that the first servant knew very well that his fellow servant owed him something, and also b. that he may not have known just how much it was. Another possible rendering would be, If you owe something, as you know very well that you do, then pay it! ) 670 Note the imperfect �P� $�����, implying that he not only refused once but persisted in his refusal to show mercy.) 671 Here what is literally having gone away he threw [or: put] him in jail is probably idiomatic for he had him jailed. Cf. footnote 556 on p. 590.) 672 Note ����, third per. sing. futuristic aor. subjunctive of ��������. On the subject of imprisonment for debt see A. Deissmann, op. cit., pp. 270, 330.) 673 Note ���, imperfect of ���, impersonal; cf. ���.) 1 1 2 8 0 “tw://bible.?id=40.18.34|AUTODETECT|” 674 Here in ) 7 1 -1 9 0 “tw://bible.?id=40.18.34|AUTODETECT|” Matt. 18:34) 1 1 -1 9 0 0 the verbal form @��������, aor. pass. participle of @����� is used.) 1 2 2 8 0 0 675 See, however, footnote 566 on p. 599 for the verbal form.) 676 In 6:14, 15 note your heavenly Father & your Father. Here in 18:35 my heavenly Father. For the latter phrase and those related to it see pp. 287, 326, 378, 543, 644.)