Matthew 18

Matthew 18:1

No One Except Jesus Himself Alone

When the three disciples hear the voice of the Father who expresses the pleasure in His Son, they fall on their faces. However, this happens more out of fear than for worship. They are still too attached to the earthly glory to appreciate the heavenly glory. Then the Lord comes to them. He who is used to this voice encourages them, as He always did when He was on earth, and says: “Do not be afraid.” He Who is the pleasure of the Father is with them. So why would they be afraid?

When the disciples lift up their eyes again, Moses and Elijah are gone. They see no one else “except Jesus Himself alone”. That is the purpose God has with our lives as well. He wants to take all support from and appreciation for people away from us, that we may be satisfied with the Son alone. The honor to which His Son is entitled cannot be shared with others. Christ is entitled to our undivided admiration and service. We must pray that God will give us an undivided heart (Psalms 86:11).

Matthew 18:2

The Coming of Elijah

After the moment of glory on the mountain, the Lord and His disciples descend the mountain again. The Lord is aware of the pleasure of the Father. He is the Son of the Father’s love to Whom all glory belongs. He consciously distances Himself from the glory that is due to Him. He will receive it, but first He must go through death. The glory of God, the fulfilment of the Scriptures, and the blessing for creatures and creation depend on His death.

By descending the mountain again He shows that He is the true Hebrew slave, who says: “I love my master, my wife and my children; I will not go out as a free man” (Exodus 21:5). He could have left as a free man because He had honored the Father in everything, but He chose to descend and go to Jerusalem, to the cross. Because of His love for His Father, for His church and for all God’s children, He did not want to remain in the glory of the mountain, however much He was worth it personally. If He had remained on the mountain, the Father’s will would not have been completely fulfilled, and He would always have remained alone as Man in heaven.

When they descend the mountain again, the Lord commands them not to tell anyone the “vision” they have seen on the mountain. They may only do so after His resurrection. Only then will they receive the Holy Spirit, and only then can the content and scope of the vision be understood. There would be no point in telling others about this now because it would not be understood.

A difficulty arises in the mind of the disciples that relates to the vision they have just seen of the future glory of the Messiah. This difficulty is caused by the teaching of the scribes concerning Elijah. Elijah, so to speak, must come before the coming of the Messiah. They derive this thought from a statement by the prophet Malachi (Malachi 4:5).

‘Why,’ the disciples ask the Lord, ‘do the scribes say, that Elijah must come first, that is, before the revelation of the Messiah, when we have seen that You are the Messiah, without Elijah having come?’ The Lord answers their question, He takes it seriously. He does the same with our questions.

The Lord answers that Elijah will certainly come first. The scribes are correct in this. He confirms the words of prophecy. At the same time, he adds that Elijah will restore all things. The effect of Elijah’s coming is to restore all things. The Son of Man is also yet to come, that is to say, in glory. The Lord speaks about that coming in glory.

But before He will come in that way, it is necessary that He is presented to the people as the promised Messiah to see if the people will accept Him. Now He has come in humiliation to His people to test them. The result is that He is rejected, as God has prophesied in the prophets. Because John the baptist came in the spirit and power of Elijah (Luke 1:17), the Lord Jesus can say that Elijah has already come. But also John as His forerunner (Isaiah 40:3-5; Malachi 3:1; not: Malachi 4:5-6) was rejected.

After this explanation, the disciples understand that in John the baptist Elijah has already come, but that the people as a whole did not listen to his message and were therefore not ready to receive the Messiah.

Matthew 18:3

The Coming of Elijah

After the moment of glory on the mountain, the Lord and His disciples descend the mountain again. The Lord is aware of the pleasure of the Father. He is the Son of the Father’s love to Whom all glory belongs. He consciously distances Himself from the glory that is due to Him. He will receive it, but first He must go through death. The glory of God, the fulfilment of the Scriptures, and the blessing for creatures and creation depend on His death.

By descending the mountain again He shows that He is the true Hebrew slave, who says: “I love my master, my wife and my children; I will not go out as a free man” (Exodus 21:5). He could have left as a free man because He had honored the Father in everything, but He chose to descend and go to Jerusalem, to the cross. Because of His love for His Father, for His church and for all God’s children, He did not want to remain in the glory of the mountain, however much He was worth it personally. If He had remained on the mountain, the Father’s will would not have been completely fulfilled, and He would always have remained alone as Man in heaven.

When they descend the mountain again, the Lord commands them not to tell anyone the “vision” they have seen on the mountain. They may only do so after His resurrection. Only then will they receive the Holy Spirit, and only then can the content and scope of the vision be understood. There would be no point in telling others about this now because it would not be understood.

A difficulty arises in the mind of the disciples that relates to the vision they have just seen of the future glory of the Messiah. This difficulty is caused by the teaching of the scribes concerning Elijah. Elijah, so to speak, must come before the coming of the Messiah. They derive this thought from a statement by the prophet Malachi (Malachi 4:5).

‘Why,’ the disciples ask the Lord, ‘do the scribes say, that Elijah must come first, that is, before the revelation of the Messiah, when we have seen that You are the Messiah, without Elijah having come?’ The Lord answers their question, He takes it seriously. He does the same with our questions.

The Lord answers that Elijah will certainly come first. The scribes are correct in this. He confirms the words of prophecy. At the same time, he adds that Elijah will restore all things. The effect of Elijah’s coming is to restore all things. The Son of Man is also yet to come, that is to say, in glory. The Lord speaks about that coming in glory.

But before He will come in that way, it is necessary that He is presented to the people as the promised Messiah to see if the people will accept Him. Now He has come in humiliation to His people to test them. The result is that He is rejected, as God has prophesied in the prophets. Because John the baptist came in the spirit and power of Elijah (Luke 1:17), the Lord Jesus can say that Elijah has already come. But also John as His forerunner (Isaiah 40:3-5; Malachi 3:1; not: Malachi 4:5-6) was rejected.

After this explanation, the disciples understand that in John the baptist Elijah has already come, but that the people as a whole did not listen to his message and were therefore not ready to receive the Messiah.

Matthew 18:4

The Coming of Elijah

After the moment of glory on the mountain, the Lord and His disciples descend the mountain again. The Lord is aware of the pleasure of the Father. He is the Son of the Father’s love to Whom all glory belongs. He consciously distances Himself from the glory that is due to Him. He will receive it, but first He must go through death. The glory of God, the fulfilment of the Scriptures, and the blessing for creatures and creation depend on His death.

By descending the mountain again He shows that He is the true Hebrew slave, who says: “I love my master, my wife and my children; I will not go out as a free man” (Exodus 21:5). He could have left as a free man because He had honored the Father in everything, but He chose to descend and go to Jerusalem, to the cross. Because of His love for His Father, for His church and for all God’s children, He did not want to remain in the glory of the mountain, however much He was worth it personally. If He had remained on the mountain, the Father’s will would not have been completely fulfilled, and He would always have remained alone as Man in heaven.

When they descend the mountain again, the Lord commands them not to tell anyone the “vision” they have seen on the mountain. They may only do so after His resurrection. Only then will they receive the Holy Spirit, and only then can the content and scope of the vision be understood. There would be no point in telling others about this now because it would not be understood.

A difficulty arises in the mind of the disciples that relates to the vision they have just seen of the future glory of the Messiah. This difficulty is caused by the teaching of the scribes concerning Elijah. Elijah, so to speak, must come before the coming of the Messiah. They derive this thought from a statement by the prophet Malachi (Malachi 4:5).

‘Why,’ the disciples ask the Lord, ‘do the scribes say, that Elijah must come first, that is, before the revelation of the Messiah, when we have seen that You are the Messiah, without Elijah having come?’ The Lord answers their question, He takes it seriously. He does the same with our questions.

The Lord answers that Elijah will certainly come first. The scribes are correct in this. He confirms the words of prophecy. At the same time, he adds that Elijah will restore all things. The effect of Elijah’s coming is to restore all things. The Son of Man is also yet to come, that is to say, in glory. The Lord speaks about that coming in glory.

But before He will come in that way, it is necessary that He is presented to the people as the promised Messiah to see if the people will accept Him. Now He has come in humiliation to His people to test them. The result is that He is rejected, as God has prophesied in the prophets. Because John the baptist came in the spirit and power of Elijah (Luke 1:17), the Lord Jesus can say that Elijah has already come. But also John as His forerunner (Isaiah 40:3-5; Malachi 3:1; not: Malachi 4:5-6) was rejected.

After this explanation, the disciples understand that in John the baptist Elijah has already come, but that the people as a whole did not listen to his message and were therefore not ready to receive the Messiah.

Matthew 18:5

The Coming of Elijah

After the moment of glory on the mountain, the Lord and His disciples descend the mountain again. The Lord is aware of the pleasure of the Father. He is the Son of the Father’s love to Whom all glory belongs. He consciously distances Himself from the glory that is due to Him. He will receive it, but first He must go through death. The glory of God, the fulfilment of the Scriptures, and the blessing for creatures and creation depend on His death.

By descending the mountain again He shows that He is the true Hebrew slave, who says: “I love my master, my wife and my children; I will not go out as a free man” (Exodus 21:5). He could have left as a free man because He had honored the Father in everything, but He chose to descend and go to Jerusalem, to the cross. Because of His love for His Father, for His church and for all God’s children, He did not want to remain in the glory of the mountain, however much He was worth it personally. If He had remained on the mountain, the Father’s will would not have been completely fulfilled, and He would always have remained alone as Man in heaven.

When they descend the mountain again, the Lord commands them not to tell anyone the “vision” they have seen on the mountain. They may only do so after His resurrection. Only then will they receive the Holy Spirit, and only then can the content and scope of the vision be understood. There would be no point in telling others about this now because it would not be understood.

A difficulty arises in the mind of the disciples that relates to the vision they have just seen of the future glory of the Messiah. This difficulty is caused by the teaching of the scribes concerning Elijah. Elijah, so to speak, must come before the coming of the Messiah. They derive this thought from a statement by the prophet Malachi (Malachi 4:5).

‘Why,’ the disciples ask the Lord, ‘do the scribes say, that Elijah must come first, that is, before the revelation of the Messiah, when we have seen that You are the Messiah, without Elijah having come?’ The Lord answers their question, He takes it seriously. He does the same with our questions.

The Lord answers that Elijah will certainly come first. The scribes are correct in this. He confirms the words of prophecy. At the same time, he adds that Elijah will restore all things. The effect of Elijah’s coming is to restore all things. The Son of Man is also yet to come, that is to say, in glory. The Lord speaks about that coming in glory.

But before He will come in that way, it is necessary that He is presented to the people as the promised Messiah to see if the people will accept Him. Now He has come in humiliation to His people to test them. The result is that He is rejected, as God has prophesied in the prophets. Because John the baptist came in the spirit and power of Elijah (Luke 1:17), the Lord Jesus can say that Elijah has already come. But also John as His forerunner (Isaiah 40:3-5; Malachi 3:1; not: Malachi 4:5-6) was rejected.

After this explanation, the disciples understand that in John the baptist Elijah has already come, but that the people as a whole did not listen to his message and were therefore not ready to receive the Messiah.

Matthew 18:6

The Coming of Elijah

After the moment of glory on the mountain, the Lord and His disciples descend the mountain again. The Lord is aware of the pleasure of the Father. He is the Son of the Father’s love to Whom all glory belongs. He consciously distances Himself from the glory that is due to Him. He will receive it, but first He must go through death. The glory of God, the fulfilment of the Scriptures, and the blessing for creatures and creation depend on His death.

By descending the mountain again He shows that He is the true Hebrew slave, who says: “I love my master, my wife and my children; I will not go out as a free man” (Exodus 21:5). He could have left as a free man because He had honored the Father in everything, but He chose to descend and go to Jerusalem, to the cross. Because of His love for His Father, for His church and for all God’s children, He did not want to remain in the glory of the mountain, however much He was worth it personally. If He had remained on the mountain, the Father’s will would not have been completely fulfilled, and He would always have remained alone as Man in heaven.

When they descend the mountain again, the Lord commands them not to tell anyone the “vision” they have seen on the mountain. They may only do so after His resurrection. Only then will they receive the Holy Spirit, and only then can the content and scope of the vision be understood. There would be no point in telling others about this now because it would not be understood.

A difficulty arises in the mind of the disciples that relates to the vision they have just seen of the future glory of the Messiah. This difficulty is caused by the teaching of the scribes concerning Elijah. Elijah, so to speak, must come before the coming of the Messiah. They derive this thought from a statement by the prophet Malachi (Malachi 4:5).

‘Why,’ the disciples ask the Lord, ‘do the scribes say, that Elijah must come first, that is, before the revelation of the Messiah, when we have seen that You are the Messiah, without Elijah having come?’ The Lord answers their question, He takes it seriously. He does the same with our questions.

The Lord answers that Elijah will certainly come first. The scribes are correct in this. He confirms the words of prophecy. At the same time, he adds that Elijah will restore all things. The effect of Elijah’s coming is to restore all things. The Son of Man is also yet to come, that is to say, in glory. The Lord speaks about that coming in glory.

But before He will come in that way, it is necessary that He is presented to the people as the promised Messiah to see if the people will accept Him. Now He has come in humiliation to His people to test them. The result is that He is rejected, as God has prophesied in the prophets. Because John the baptist came in the spirit and power of Elijah (Luke 1:17), the Lord Jesus can say that Elijah has already come. But also John as His forerunner (Isaiah 40:3-5; Malachi 3:1; not: Malachi 4:5-6) was rejected.

After this explanation, the disciples understand that in John the baptist Elijah has already come, but that the people as a whole did not listen to his message and were therefore not ready to receive the Messiah.

Matthew 18:7

Healing a Lunatic Boy

After the high point on the mount of transfiguration, the Lord and the three disciples come down again. There someone comes to Him who falls to His knees before Him. It is someone who is in need. The experience of the glory has only been a short event. The reality of life presents itself again. The same goes for the lives of believers. They have their special moments of being close to the Lord, for example, in meetings. But when the meeting is over, they are again confronted with the reality of every day.

The man asks the Lord to have mercy on his son. He is a lunatic. This disease can be compared to epilepsy, a disease in which someone falls down suddenly. The boy has this disease to a serious degree and suffers a lot, because he often falls into the fire and often into the water. He falls down in the most wide-ranging situations.

Because the Lord was not there, the man brought his son to His disciples. He speaks of “Your disciples”. He expected that they could help him because they are His disciples and were supposed to do what He did. But the disciples have failed. Here another characteristic of man’s unbelief is seen, even of the believer, namely the inability to make use of the power at his disposal, so to speak, in the Lord. There is more faith present in the man who brings his child than in the disciples, because the feeling of need brought him to where there is salvation.

When the Lord comes in, fortunately everything changes. Before He acts in favor toward the father, He first reproaches the unbelief of His disciples. The same word that condemns the unbelief of the disciples calls the sorrowful father to the enjoyment of blessing. The Lord tells the man to bring his son to Him. To enjoy His power, we must be in fellowship with Him through the practical working of faith. We show this faith when we really come to Him with our need. If we do that, we will see that He destroys the power of the enemy and provides for the need.

As long as this dispensation of faith continues, Christ never fails to respond to personal faith with blessing. This is even if His disciples cannot glorify Him because they lack faith. In accordance with his faith in Christ, the father receives his child back, cured.

Matthew 18:8

Healing a Lunatic Boy

After the high point on the mount of transfiguration, the Lord and the three disciples come down again. There someone comes to Him who falls to His knees before Him. It is someone who is in need. The experience of the glory has only been a short event. The reality of life presents itself again. The same goes for the lives of believers. They have their special moments of being close to the Lord, for example, in meetings. But when the meeting is over, they are again confronted with the reality of every day.

The man asks the Lord to have mercy on his son. He is a lunatic. This disease can be compared to epilepsy, a disease in which someone falls down suddenly. The boy has this disease to a serious degree and suffers a lot, because he often falls into the fire and often into the water. He falls down in the most wide-ranging situations.

Because the Lord was not there, the man brought his son to His disciples. He speaks of “Your disciples”. He expected that they could help him because they are His disciples and were supposed to do what He did. But the disciples have failed. Here another characteristic of man’s unbelief is seen, even of the believer, namely the inability to make use of the power at his disposal, so to speak, in the Lord. There is more faith present in the man who brings his child than in the disciples, because the feeling of need brought him to where there is salvation.

When the Lord comes in, fortunately everything changes. Before He acts in favor toward the father, He first reproaches the unbelief of His disciples. The same word that condemns the unbelief of the disciples calls the sorrowful father to the enjoyment of blessing. The Lord tells the man to bring his son to Him. To enjoy His power, we must be in fellowship with Him through the practical working of faith. We show this faith when we really come to Him with our need. If we do that, we will see that He destroys the power of the enemy and provides for the need.

As long as this dispensation of faith continues, Christ never fails to respond to personal faith with blessing. This is even if His disciples cannot glorify Him because they lack faith. In accordance with his faith in Christ, the father receives his child back, cured.

Matthew 18:9

Healing a Lunatic Boy

After the high point on the mount of transfiguration, the Lord and the three disciples come down again. There someone comes to Him who falls to His knees before Him. It is someone who is in need. The experience of the glory has only been a short event. The reality of life presents itself again. The same goes for the lives of believers. They have their special moments of being close to the Lord, for example, in meetings. But when the meeting is over, they are again confronted with the reality of every day.

The man asks the Lord to have mercy on his son. He is a lunatic. This disease can be compared to epilepsy, a disease in which someone falls down suddenly. The boy has this disease to a serious degree and suffers a lot, because he often falls into the fire and often into the water. He falls down in the most wide-ranging situations.

Because the Lord was not there, the man brought his son to His disciples. He speaks of “Your disciples”. He expected that they could help him because they are His disciples and were supposed to do what He did. But the disciples have failed. Here another characteristic of man’s unbelief is seen, even of the believer, namely the inability to make use of the power at his disposal, so to speak, in the Lord. There is more faith present in the man who brings his child than in the disciples, because the feeling of need brought him to where there is salvation.

When the Lord comes in, fortunately everything changes. Before He acts in favor toward the father, He first reproaches the unbelief of His disciples. The same word that condemns the unbelief of the disciples calls the sorrowful father to the enjoyment of blessing. The Lord tells the man to bring his son to Him. To enjoy His power, we must be in fellowship with Him through the practical working of faith. We show this faith when we really come to Him with our need. If we do that, we will see that He destroys the power of the enemy and provides for the need.

As long as this dispensation of faith continues, Christ never fails to respond to personal faith with blessing. This is even if His disciples cannot glorify Him because they lack faith. In accordance with his faith in Christ, the father receives his child back, cured.

Matthew 18:10

Healing a Lunatic Boy

After the high point on the mount of transfiguration, the Lord and the three disciples come down again. There someone comes to Him who falls to His knees before Him. It is someone who is in need. The experience of the glory has only been a short event. The reality of life presents itself again. The same goes for the lives of believers. They have their special moments of being close to the Lord, for example, in meetings. But when the meeting is over, they are again confronted with the reality of every day.

The man asks the Lord to have mercy on his son. He is a lunatic. This disease can be compared to epilepsy, a disease in which someone falls down suddenly. The boy has this disease to a serious degree and suffers a lot, because he often falls into the fire and often into the water. He falls down in the most wide-ranging situations.

Because the Lord was not there, the man brought his son to His disciples. He speaks of “Your disciples”. He expected that they could help him because they are His disciples and were supposed to do what He did. But the disciples have failed. Here another characteristic of man’s unbelief is seen, even of the believer, namely the inability to make use of the power at his disposal, so to speak, in the Lord. There is more faith present in the man who brings his child than in the disciples, because the feeling of need brought him to where there is salvation.

When the Lord comes in, fortunately everything changes. Before He acts in favor toward the father, He first reproaches the unbelief of His disciples. The same word that condemns the unbelief of the disciples calls the sorrowful father to the enjoyment of blessing. The Lord tells the man to bring his son to Him. To enjoy His power, we must be in fellowship with Him through the practical working of faith. We show this faith when we really come to Him with our need. If we do that, we will see that He destroys the power of the enemy and provides for the need.

As long as this dispensation of faith continues, Christ never fails to respond to personal faith with blessing. This is even if His disciples cannot glorify Him because they lack faith. In accordance with his faith in Christ, the father receives his child back, cured.

Matthew 18:11

Healing a Lunatic Boy

After the high point on the mount of transfiguration, the Lord and the three disciples come down again. There someone comes to Him who falls to His knees before Him. It is someone who is in need. The experience of the glory has only been a short event. The reality of life presents itself again. The same goes for the lives of believers. They have their special moments of being close to the Lord, for example, in meetings. But when the meeting is over, they are again confronted with the reality of every day.

The man asks the Lord to have mercy on his son. He is a lunatic. This disease can be compared to epilepsy, a disease in which someone falls down suddenly. The boy has this disease to a serious degree and suffers a lot, because he often falls into the fire and often into the water. He falls down in the most wide-ranging situations.

Because the Lord was not there, the man brought his son to His disciples. He speaks of “Your disciples”. He expected that they could help him because they are His disciples and were supposed to do what He did. But the disciples have failed. Here another characteristic of man’s unbelief is seen, even of the believer, namely the inability to make use of the power at his disposal, so to speak, in the Lord. There is more faith present in the man who brings his child than in the disciples, because the feeling of need brought him to where there is salvation.

When the Lord comes in, fortunately everything changes. Before He acts in favor toward the father, He first reproaches the unbelief of His disciples. The same word that condemns the unbelief of the disciples calls the sorrowful father to the enjoyment of blessing. The Lord tells the man to bring his son to Him. To enjoy His power, we must be in fellowship with Him through the practical working of faith. We show this faith when we really come to Him with our need. If we do that, we will see that He destroys the power of the enemy and provides for the need.

As long as this dispensation of faith continues, Christ never fails to respond to personal faith with blessing. This is even if His disciples cannot glorify Him because they lack faith. In accordance with his faith in Christ, the father receives his child back, cured.

Matthew 18:12

Cause of Failure

The disciples go to the Lord to ask Him about the cause of their failure to heal the lunatic boy. That is a good thing. Thus we will all stand before the judgment seat of Christ. Then He will indicate why it has come about that in our lives on certain occasions there was no faith to do anything in His Name. It is also good to take that place for Him now, already, so He can point out where the fault is with us.

The answer to His disciples makes clear what the problem is. It is about faith, that is to say trust in God that nothing is impossible for Him. Do I believe that? The slightest activity of faith in the heart is sufficient for the present difficulties. For faith, the power of the world, or any other established power, represented by “this mountain”, will fade away.

Matthew 18:13

Cause of Failure

The disciples go to the Lord to ask Him about the cause of their failure to heal the lunatic boy. That is a good thing. Thus we will all stand before the judgment seat of Christ. Then He will indicate why it has come about that in our lives on certain occasions there was no faith to do anything in His Name. It is also good to take that place for Him now, already, so He can point out where the fault is with us.

The answer to His disciples makes clear what the problem is. It is about faith, that is to say trust in God that nothing is impossible for Him. Do I believe that? The slightest activity of faith in the heart is sufficient for the present difficulties. For faith, the power of the world, or any other established power, represented by “this mountain”, will fade away.

Matthew 18:14

Cause of Failure

The disciples go to the Lord to ask Him about the cause of their failure to heal the lunatic boy. That is a good thing. Thus we will all stand before the judgment seat of Christ. Then He will indicate why it has come about that in our lives on certain occasions there was no faith to do anything in His Name. It is also good to take that place for Him now, already, so He can point out where the fault is with us.

The answer to His disciples makes clear what the problem is. It is about faith, that is to say trust in God that nothing is impossible for Him. Do I believe that? The slightest activity of faith in the heart is sufficient for the present difficulties. For faith, the power of the world, or any other established power, represented by “this mountain”, will fade away.

Matthew 18:15

Second Announcement of Suffering

The fame of the Lord gives Him a great following. Many gather together around Him. However, he does not want to be honored for His miracles, but for Who He is. Therefore He speaks for the second time about His suffering, death and resurrection. In the first announcement he speaks about what the Jews will do to Him (Matthew 16:21). Here He speaks about what “men”, the nations, will do to Him, the Son of Man.

His communication of His suffering causes sadness in His disciples. It shows their love for Him. But their sadness also shows that they think only of his death and not of his resurrection. They can’t understand the resurrection and therefore they pass it by.

Matthew 18:16

Second Announcement of Suffering

The fame of the Lord gives Him a great following. Many gather together around Him. However, he does not want to be honored for His miracles, but for Who He is. Therefore He speaks for the second time about His suffering, death and resurrection. In the first announcement he speaks about what the Jews will do to Him (Matthew 16:21). Here He speaks about what “men”, the nations, will do to Him, the Son of Man.

His communication of His suffering causes sadness in His disciples. It shows their love for Him. But their sadness also shows that they think only of his death and not of his resurrection. They can’t understand the resurrection and therefore they pass it by.

Matthew 18:17

The Temple Tax

When they come to Capernaum, Peter is overwhelmed by a question from “those who collected the two-drachma”, which is the annual temple tax. They ask him if his Master is paying. Because he knows his Master as a good Jew, Peter answers in the affirmative, without asking Him. He has forgotten the glory he has seen on the mountain and the revelation the Father has given him, and descended again to the ordinary level of his own thoughts.

The Lord knows what Peter said to the collectors. After all, he is the Omniscient. When Peter enters the house where He is, He seems to want to ask Him about it. The Lord, however, is ahead of him and has a question for him. The question is about the collection of collect customs or poll-tax by the kings of the earth. It is a question about everyday life and is about from whom the king collect customs or poll-tax. Do they collect customs or poll-tax from their sons or strangers, those who do not belong to their family? With His question the Lord Jesus says that He is the King of the earth and that He sees His disciples as sons of His kingdom.

Peter gives the right answer and that is that the kings of the earth collect customs or poll-tax from the strangers. Then the Lord says to him that the sons of kings are indeed free from paying customs or poll-tax. He as the King of His kingdom and His disciples as the sons of His kingdom would thus be free from paying customs or poll-tax. But because the time of the establishment of the kingdom has not yet come, He pays. He does so to prevent offense. Although He is the Son of God, He continues to take His humble place as a Jew in patience and submits Himself to the applicable regulations.

By a remarkable miracle He provides the right amount. Peter needs to work for it. He has to go to the sea to cast a fishhook. Then a fish will comes up with a shekel in his mouth. This shekel is not immediately visible, but Peter will find it when he opens the mouth of the first fish that comes up. That shekel is the amount needed to pay the temple tax. As well as the Omniscient Christ is also the Omnipotent Who can do all things, Who ensures that a fish brings the right amount.

Peter is given the task to give that shekel to those who collect the temple tax “for you and Me”. In paying the tax, that is to say in acknowledging the relationships that still exist among God’s people, the Lord binds Peter to Himself. He is first, but He connects him with Himself. In this we see the way the sons of the kingdom are connected with Him in this time. They are connected with Him in the kingdom as it is now present on earth, which is in a hidden form.

We also see in what the Lord also says distinction. He doesn’t say ‘for us’. He maintains the distinction between Him and His own when He says “for you and Me”. He is the King, His own are the sons. The same distinction can be seen in the message that the Lord has for His disciples through Mary after His resurrection. He does not say, ‘I ascend to our Father and to our God,’ but, “I ascend to My Father and your Father and My God and your God” (John 20:17).

Matthew 18:18

The Temple Tax

When they come to Capernaum, Peter is overwhelmed by a question from “those who collected the two-drachma”, which is the annual temple tax. They ask him if his Master is paying. Because he knows his Master as a good Jew, Peter answers in the affirmative, without asking Him. He has forgotten the glory he has seen on the mountain and the revelation the Father has given him, and descended again to the ordinary level of his own thoughts.

The Lord knows what Peter said to the collectors. After all, he is the Omniscient. When Peter enters the house where He is, He seems to want to ask Him about it. The Lord, however, is ahead of him and has a question for him. The question is about the collection of collect customs or poll-tax by the kings of the earth. It is a question about everyday life and is about from whom the king collect customs or poll-tax. Do they collect customs or poll-tax from their sons or strangers, those who do not belong to their family? With His question the Lord Jesus says that He is the King of the earth and that He sees His disciples as sons of His kingdom.

Peter gives the right answer and that is that the kings of the earth collect customs or poll-tax from the strangers. Then the Lord says to him that the sons of kings are indeed free from paying customs or poll-tax. He as the King of His kingdom and His disciples as the sons of His kingdom would thus be free from paying customs or poll-tax. But because the time of the establishment of the kingdom has not yet come, He pays. He does so to prevent offense. Although He is the Son of God, He continues to take His humble place as a Jew in patience and submits Himself to the applicable regulations.

By a remarkable miracle He provides the right amount. Peter needs to work for it. He has to go to the sea to cast a fishhook. Then a fish will comes up with a shekel in his mouth. This shekel is not immediately visible, but Peter will find it when he opens the mouth of the first fish that comes up. That shekel is the amount needed to pay the temple tax. As well as the Omniscient Christ is also the Omnipotent Who can do all things, Who ensures that a fish brings the right amount.

Peter is given the task to give that shekel to those who collect the temple tax “for you and Me”. In paying the tax, that is to say in acknowledging the relationships that still exist among God’s people, the Lord binds Peter to Himself. He is first, but He connects him with Himself. In this we see the way the sons of the kingdom are connected with Him in this time. They are connected with Him in the kingdom as it is now present on earth, which is in a hidden form.

We also see in what the Lord also says distinction. He doesn’t say ‘for us’. He maintains the distinction between Him and His own when He says “for you and Me”. He is the King, His own are the sons. The same distinction can be seen in the message that the Lord has for His disciples through Mary after His resurrection. He does not say, ‘I ascend to our Father and to our God,’ but, “I ascend to My Father and your Father and My God and your God” (John 20:17).

Matthew 18:19

The Temple Tax

When they come to Capernaum, Peter is overwhelmed by a question from “those who collected the two-drachma”, which is the annual temple tax. They ask him if his Master is paying. Because he knows his Master as a good Jew, Peter answers in the affirmative, without asking Him. He has forgotten the glory he has seen on the mountain and the revelation the Father has given him, and descended again to the ordinary level of his own thoughts.

The Lord knows what Peter said to the collectors. After all, he is the Omniscient. When Peter enters the house where He is, He seems to want to ask Him about it. The Lord, however, is ahead of him and has a question for him. The question is about the collection of collect customs or poll-tax by the kings of the earth. It is a question about everyday life and is about from whom the king collect customs or poll-tax. Do they collect customs or poll-tax from their sons or strangers, those who do not belong to their family? With His question the Lord Jesus says that He is the King of the earth and that He sees His disciples as sons of His kingdom.

Peter gives the right answer and that is that the kings of the earth collect customs or poll-tax from the strangers. Then the Lord says to him that the sons of kings are indeed free from paying customs or poll-tax. He as the King of His kingdom and His disciples as the sons of His kingdom would thus be free from paying customs or poll-tax. But because the time of the establishment of the kingdom has not yet come, He pays. He does so to prevent offense. Although He is the Son of God, He continues to take His humble place as a Jew in patience and submits Himself to the applicable regulations.

By a remarkable miracle He provides the right amount. Peter needs to work for it. He has to go to the sea to cast a fishhook. Then a fish will comes up with a shekel in his mouth. This shekel is not immediately visible, but Peter will find it when he opens the mouth of the first fish that comes up. That shekel is the amount needed to pay the temple tax. As well as the Omniscient Christ is also the Omnipotent Who can do all things, Who ensures that a fish brings the right amount.

Peter is given the task to give that shekel to those who collect the temple tax “for you and Me”. In paying the tax, that is to say in acknowledging the relationships that still exist among God’s people, the Lord binds Peter to Himself. He is first, but He connects him with Himself. In this we see the way the sons of the kingdom are connected with Him in this time. They are connected with Him in the kingdom as it is now present on earth, which is in a hidden form.

We also see in what the Lord also says distinction. He doesn’t say ‘for us’. He maintains the distinction between Him and His own when He says “for you and Me”. He is the King, His own are the sons. The same distinction can be seen in the message that the Lord has for His disciples through Mary after His resurrection. He does not say, ‘I ascend to our Father and to our God,’ but, “I ascend to My Father and your Father and My God and your God” (John 20:17).

Matthew 18:20

The Temple Tax

When they come to Capernaum, Peter is overwhelmed by a question from “those who collected the two-drachma”, which is the annual temple tax. They ask him if his Master is paying. Because he knows his Master as a good Jew, Peter answers in the affirmative, without asking Him. He has forgotten the glory he has seen on the mountain and the revelation the Father has given him, and descended again to the ordinary level of his own thoughts.

The Lord knows what Peter said to the collectors. After all, he is the Omniscient. When Peter enters the house where He is, He seems to want to ask Him about it. The Lord, however, is ahead of him and has a question for him. The question is about the collection of collect customs or poll-tax by the kings of the earth. It is a question about everyday life and is about from whom the king collect customs or poll-tax. Do they collect customs or poll-tax from their sons or strangers, those who do not belong to their family? With His question the Lord Jesus says that He is the King of the earth and that He sees His disciples as sons of His kingdom.

Peter gives the right answer and that is that the kings of the earth collect customs or poll-tax from the strangers. Then the Lord says to him that the sons of kings are indeed free from paying customs or poll-tax. He as the King of His kingdom and His disciples as the sons of His kingdom would thus be free from paying customs or poll-tax. But because the time of the establishment of the kingdom has not yet come, He pays. He does so to prevent offense. Although He is the Son of God, He continues to take His humble place as a Jew in patience and submits Himself to the applicable regulations.

By a remarkable miracle He provides the right amount. Peter needs to work for it. He has to go to the sea to cast a fishhook. Then a fish will comes up with a shekel in his mouth. This shekel is not immediately visible, but Peter will find it when he opens the mouth of the first fish that comes up. That shekel is the amount needed to pay the temple tax. As well as the Omniscient Christ is also the Omnipotent Who can do all things, Who ensures that a fish brings the right amount.

Peter is given the task to give that shekel to those who collect the temple tax “for you and Me”. In paying the tax, that is to say in acknowledging the relationships that still exist among God’s people, the Lord binds Peter to Himself. He is first, but He connects him with Himself. In this we see the way the sons of the kingdom are connected with Him in this time. They are connected with Him in the kingdom as it is now present on earth, which is in a hidden form.

We also see in what the Lord also says distinction. He doesn’t say ‘for us’. He maintains the distinction between Him and His own when He says “for you and Me”. He is the King, His own are the sons. The same distinction can be seen in the message that the Lord has for His disciples through Mary after His resurrection. He does not say, ‘I ascend to our Father and to our God,’ but, “I ascend to My Father and your Father and My God and your God” (John 20:17).

Matthew 18:22

Become Like a Child

The Lord speaks in this chapter about two topics that we also find in Matthew 16: the kingdom and the church. This chapter is therefore in line with Matthew 16. Here we learn the practical meaning of the kingdom and of the church.

The Lord has just declared that His disciples are sons of the kingdom (Matthew 17:26-27). Apparently that is still keeping their minds busy, because they ask Him a question about it. While they are concerned about who is the greatest, the Lord makes it clear that in the kingdom only the small count.

The first characteristic that fits the kingdom is that of a child. Children are weak and incapable of upholding their rights in the face of a world that overlooks them, for whom they do not count. In children we see the spirit of dependence and humility. The Lord calls a child to Himself. The child comes to Him without any fear, and to the men who are with Him. He sees only the Lord. He places the child in the middle of the men. He wants them all to see this child well.

When the child stands there in their midst and they look at him, they hear the voice of their Master Who says they must be converted and become like the children. If they are not converted and become like the children, it is certain that they will not enter the kingdom of heaven. In the absence of their rejected Lord, the spirit that characterizes children is the spirit that fits His followers.

Becoming like a child has, according to the Lord’s judgment, consequences for the position in the kingdom. The great example of humiliation is He Himself. We read about Him that He humbled Himself (Philippians 2:8). He is the greatest in the kingdom of heaven. With the child’s example in mind, He tells His disciples that they must all do their best to be the greatest. There can only be one who is the greatest.

It’s like what Paul says about winning a prize in a competition. The prize can only be received by one participant in the competition: the winner. What Paul is trying to do when using that comparison, we hear in his exhortation. He says that everyone must run in such a way that he obtains the prize (1 Corinthians 9:24).

There is more to becoming a child than just a position in the kingdom. The Lord says that whoever receives such a child in His Name receives Him. This means that He identifies Himself with followers who reveal the mind of a child, for that is His mind. He does not stand up for His rights and is not in count. He is dependent and humble.

Matthew 18:23

Become Like a Child

The Lord speaks in this chapter about two topics that we also find in Matthew 16: the kingdom and the church. This chapter is therefore in line with Matthew 16. Here we learn the practical meaning of the kingdom and of the church.

The Lord has just declared that His disciples are sons of the kingdom (Matthew 17:26-27). Apparently that is still keeping their minds busy, because they ask Him a question about it. While they are concerned about who is the greatest, the Lord makes it clear that in the kingdom only the small count.

The first characteristic that fits the kingdom is that of a child. Children are weak and incapable of upholding their rights in the face of a world that overlooks them, for whom they do not count. In children we see the spirit of dependence and humility. The Lord calls a child to Himself. The child comes to Him without any fear, and to the men who are with Him. He sees only the Lord. He places the child in the middle of the men. He wants them all to see this child well.

When the child stands there in their midst and they look at him, they hear the voice of their Master Who says they must be converted and become like the children. If they are not converted and become like the children, it is certain that they will not enter the kingdom of heaven. In the absence of their rejected Lord, the spirit that characterizes children is the spirit that fits His followers.

Becoming like a child has, according to the Lord’s judgment, consequences for the position in the kingdom. The great example of humiliation is He Himself. We read about Him that He humbled Himself (Philippians 2:8). He is the greatest in the kingdom of heaven. With the child’s example in mind, He tells His disciples that they must all do their best to be the greatest. There can only be one who is the greatest.

It’s like what Paul says about winning a prize in a competition. The prize can only be received by one participant in the competition: the winner. What Paul is trying to do when using that comparison, we hear in his exhortation. He says that everyone must run in such a way that he obtains the prize (1 Corinthians 9:24).

There is more to becoming a child than just a position in the kingdom. The Lord says that whoever receives such a child in His Name receives Him. This means that He identifies Himself with followers who reveal the mind of a child, for that is His mind. He does not stand up for His rights and is not in count. He is dependent and humble.

Matthew 18:24

Become Like a Child

The Lord speaks in this chapter about two topics that we also find in Matthew 16: the kingdom and the church. This chapter is therefore in line with Matthew 16. Here we learn the practical meaning of the kingdom and of the church.

The Lord has just declared that His disciples are sons of the kingdom (Matthew 17:26-27). Apparently that is still keeping their minds busy, because they ask Him a question about it. While they are concerned about who is the greatest, the Lord makes it clear that in the kingdom only the small count.

The first characteristic that fits the kingdom is that of a child. Children are weak and incapable of upholding their rights in the face of a world that overlooks them, for whom they do not count. In children we see the spirit of dependence and humility. The Lord calls a child to Himself. The child comes to Him without any fear, and to the men who are with Him. He sees only the Lord. He places the child in the middle of the men. He wants them all to see this child well.

When the child stands there in their midst and they look at him, they hear the voice of their Master Who says they must be converted and become like the children. If they are not converted and become like the children, it is certain that they will not enter the kingdom of heaven. In the absence of their rejected Lord, the spirit that characterizes children is the spirit that fits His followers.

Becoming like a child has, according to the Lord’s judgment, consequences for the position in the kingdom. The great example of humiliation is He Himself. We read about Him that He humbled Himself (Philippians 2:8). He is the greatest in the kingdom of heaven. With the child’s example in mind, He tells His disciples that they must all do their best to be the greatest. There can only be one who is the greatest.

It’s like what Paul says about winning a prize in a competition. The prize can only be received by one participant in the competition: the winner. What Paul is trying to do when using that comparison, we hear in his exhortation. He says that everyone must run in such a way that he obtains the prize (1 Corinthians 9:24).

There is more to becoming a child than just a position in the kingdom. The Lord says that whoever receives such a child in His Name receives Him. This means that He identifies Himself with followers who reveal the mind of a child, for that is His mind. He does not stand up for His rights and is not in count. He is dependent and humble.

Matthew 18:25

Become Like a Child

The Lord speaks in this chapter about two topics that we also find in Matthew 16: the kingdom and the church. This chapter is therefore in line with Matthew 16. Here we learn the practical meaning of the kingdom and of the church.

The Lord has just declared that His disciples are sons of the kingdom (Matthew 17:26-27). Apparently that is still keeping their minds busy, because they ask Him a question about it. While they are concerned about who is the greatest, the Lord makes it clear that in the kingdom only the small count.

The first characteristic that fits the kingdom is that of a child. Children are weak and incapable of upholding their rights in the face of a world that overlooks them, for whom they do not count. In children we see the spirit of dependence and humility. The Lord calls a child to Himself. The child comes to Him without any fear, and to the men who are with Him. He sees only the Lord. He places the child in the middle of the men. He wants them all to see this child well.

When the child stands there in their midst and they look at him, they hear the voice of their Master Who says they must be converted and become like the children. If they are not converted and become like the children, it is certain that they will not enter the kingdom of heaven. In the absence of their rejected Lord, the spirit that characterizes children is the spirit that fits His followers.

Becoming like a child has, according to the Lord’s judgment, consequences for the position in the kingdom. The great example of humiliation is He Himself. We read about Him that He humbled Himself (Philippians 2:8). He is the greatest in the kingdom of heaven. With the child’s example in mind, He tells His disciples that they must all do their best to be the greatest. There can only be one who is the greatest.

It’s like what Paul says about winning a prize in a competition. The prize can only be received by one participant in the competition: the winner. What Paul is trying to do when using that comparison, we hear in his exhortation. He says that everyone must run in such a way that he obtains the prize (1 Corinthians 9:24).

There is more to becoming a child than just a position in the kingdom. The Lord says that whoever receives such a child in His Name receives Him. This means that He identifies Himself with followers who reveal the mind of a child, for that is His mind. He does not stand up for His rights and is not in count. He is dependent and humble.

Matthew 18:26

Become Like a Child

The Lord speaks in this chapter about two topics that we also find in Matthew 16: the kingdom and the church. This chapter is therefore in line with Matthew 16. Here we learn the practical meaning of the kingdom and of the church.

The Lord has just declared that His disciples are sons of the kingdom (Matthew 17:26-27). Apparently that is still keeping their minds busy, because they ask Him a question about it. While they are concerned about who is the greatest, the Lord makes it clear that in the kingdom only the small count.

The first characteristic that fits the kingdom is that of a child. Children are weak and incapable of upholding their rights in the face of a world that overlooks them, for whom they do not count. In children we see the spirit of dependence and humility. The Lord calls a child to Himself. The child comes to Him without any fear, and to the men who are with Him. He sees only the Lord. He places the child in the middle of the men. He wants them all to see this child well.

When the child stands there in their midst and they look at him, they hear the voice of their Master Who says they must be converted and become like the children. If they are not converted and become like the children, it is certain that they will not enter the kingdom of heaven. In the absence of their rejected Lord, the spirit that characterizes children is the spirit that fits His followers.

Becoming like a child has, according to the Lord’s judgment, consequences for the position in the kingdom. The great example of humiliation is He Himself. We read about Him that He humbled Himself (Philippians 2:8). He is the greatest in the kingdom of heaven. With the child’s example in mind, He tells His disciples that they must all do their best to be the greatest. There can only be one who is the greatest.

It’s like what Paul says about winning a prize in a competition. The prize can only be received by one participant in the competition: the winner. What Paul is trying to do when using that comparison, we hear in his exhortation. He says that everyone must run in such a way that he obtains the prize (1 Corinthians 9:24).

There is more to becoming a child than just a position in the kingdom. The Lord says that whoever receives such a child in His Name receives Him. This means that He identifies Himself with followers who reveal the mind of a child, for that is His mind. He does not stand up for His rights and is not in count. He is dependent and humble.

Matthew 18:27

Causes to Stumble

The Lord gives a serious warning to those who shake the faith that “these little ones” have in Him and in God. By “these little ones” not the children are meant, but the followers of Him with the characteristics of children. “A cause to stumble” is anything that can shake their confidence. The seriousness of the punishment makes it clear how close the little ones are to the heart of the Lord Jesus and how far removed from His heart those are who cause such little ones to stumble. To such a terrible person fits a terrible punishment which, as a side effect, makes it impossible for him to commit such a terrible act again.

Then the Lord will pronounce the “woe” to the world in which there will be many stumbling blocks. These stumbling blocks are necessary because they make it clear what there is in the world. The world is here the summary of the evil aimed at causing the little ones to stumble. The man through whom the stumbling block comes is the antichrist, the man of sin. In him the sin of the world is as it were concentrated and his only goal is to lead man away from God. This ‘woe’ is pronounced over the world and over that person. They will not escape their righteous judgment.

The sharp warning with a view to the stumbling blocks is also important for the disciple. He will come into contact with it. He may just be tempted to do something, “your hand”, or go somewhere, “your foot”, because the seducer presents something beautiful to him. A sinful act or a sinful way must be avoided at all costs. Therefore, the disciple must cut off his hand or foot without pardon, that is to say, say a radical ‘no’ to the stumbling block, ‘no’ to the temptation to commit a sinful act or to walk a sinful path, whatever the cost. Saying ‘yes’ will cost infinitely more.

The same goes for the eye. It is vital to keep the eye in check and not to give it the opportunity to look at something that would lead to sin. In Eve’s case, the eye was the stumbling block. The devil pointed out to her the tree from which God had forbidden man to eat. The devil managed to get Eve to look at the tree in his way and to arouse her desire to eat of it. She did not pluck out her eye, but took and ate, with all the terrible consequences of it (Genesis 3:1-7). Therefore, we must remember that the loss of what is most precious to the disciple in this life is nothing compared to the horrors of eternal fire in the other world.

Matthew 18:28

Causes to Stumble

The Lord gives a serious warning to those who shake the faith that “these little ones” have in Him and in God. By “these little ones” not the children are meant, but the followers of Him with the characteristics of children. “A cause to stumble” is anything that can shake their confidence. The seriousness of the punishment makes it clear how close the little ones are to the heart of the Lord Jesus and how far removed from His heart those are who cause such little ones to stumble. To such a terrible person fits a terrible punishment which, as a side effect, makes it impossible for him to commit such a terrible act again.

Then the Lord will pronounce the “woe” to the world in which there will be many stumbling blocks. These stumbling blocks are necessary because they make it clear what there is in the world. The world is here the summary of the evil aimed at causing the little ones to stumble. The man through whom the stumbling block comes is the antichrist, the man of sin. In him the sin of the world is as it were concentrated and his only goal is to lead man away from God. This ‘woe’ is pronounced over the world and over that person. They will not escape their righteous judgment.

The sharp warning with a view to the stumbling blocks is also important for the disciple. He will come into contact with it. He may just be tempted to do something, “your hand”, or go somewhere, “your foot”, because the seducer presents something beautiful to him. A sinful act or a sinful way must be avoided at all costs. Therefore, the disciple must cut off his hand or foot without pardon, that is to say, say a radical ‘no’ to the stumbling block, ‘no’ to the temptation to commit a sinful act or to walk a sinful path, whatever the cost. Saying ‘yes’ will cost infinitely more.

The same goes for the eye. It is vital to keep the eye in check and not to give it the opportunity to look at something that would lead to sin. In Eve’s case, the eye was the stumbling block. The devil pointed out to her the tree from which God had forbidden man to eat. The devil managed to get Eve to look at the tree in his way and to arouse her desire to eat of it. She did not pluck out her eye, but took and ate, with all the terrible consequences of it (Genesis 3:1-7). Therefore, we must remember that the loss of what is most precious to the disciple in this life is nothing compared to the horrors of eternal fire in the other world.

Matthew 18:29

Causes to Stumble

The Lord gives a serious warning to those who shake the faith that “these little ones” have in Him and in God. By “these little ones” not the children are meant, but the followers of Him with the characteristics of children. “A cause to stumble” is anything that can shake their confidence. The seriousness of the punishment makes it clear how close the little ones are to the heart of the Lord Jesus and how far removed from His heart those are who cause such little ones to stumble. To such a terrible person fits a terrible punishment which, as a side effect, makes it impossible for him to commit such a terrible act again.

Then the Lord will pronounce the “woe” to the world in which there will be many stumbling blocks. These stumbling blocks are necessary because they make it clear what there is in the world. The world is here the summary of the evil aimed at causing the little ones to stumble. The man through whom the stumbling block comes is the antichrist, the man of sin. In him the sin of the world is as it were concentrated and his only goal is to lead man away from God. This ‘woe’ is pronounced over the world and over that person. They will not escape their righteous judgment.

The sharp warning with a view to the stumbling blocks is also important for the disciple. He will come into contact with it. He may just be tempted to do something, “your hand”, or go somewhere, “your foot”, because the seducer presents something beautiful to him. A sinful act or a sinful way must be avoided at all costs. Therefore, the disciple must cut off his hand or foot without pardon, that is to say, say a radical ‘no’ to the stumbling block, ‘no’ to the temptation to commit a sinful act or to walk a sinful path, whatever the cost. Saying ‘yes’ will cost infinitely more.

The same goes for the eye. It is vital to keep the eye in check and not to give it the opportunity to look at something that would lead to sin. In Eve’s case, the eye was the stumbling block. The devil pointed out to her the tree from which God had forbidden man to eat. The devil managed to get Eve to look at the tree in his way and to arouse her desire to eat of it. She did not pluck out her eye, but took and ate, with all the terrible consequences of it (Genesis 3:1-7). Therefore, we must remember that the loss of what is most precious to the disciple in this life is nothing compared to the horrors of eternal fire in the other world.

Matthew 18:30

Causes to Stumble

The Lord gives a serious warning to those who shake the faith that “these little ones” have in Him and in God. By “these little ones” not the children are meant, but the followers of Him with the characteristics of children. “A cause to stumble” is anything that can shake their confidence. The seriousness of the punishment makes it clear how close the little ones are to the heart of the Lord Jesus and how far removed from His heart those are who cause such little ones to stumble. To such a terrible person fits a terrible punishment which, as a side effect, makes it impossible for him to commit such a terrible act again.

Then the Lord will pronounce the “woe” to the world in which there will be many stumbling blocks. These stumbling blocks are necessary because they make it clear what there is in the world. The world is here the summary of the evil aimed at causing the little ones to stumble. The man through whom the stumbling block comes is the antichrist, the man of sin. In him the sin of the world is as it were concentrated and his only goal is to lead man away from God. This ‘woe’ is pronounced over the world and over that person. They will not escape their righteous judgment.

The sharp warning with a view to the stumbling blocks is also important for the disciple. He will come into contact with it. He may just be tempted to do something, “your hand”, or go somewhere, “your foot”, because the seducer presents something beautiful to him. A sinful act or a sinful way must be avoided at all costs. Therefore, the disciple must cut off his hand or foot without pardon, that is to say, say a radical ‘no’ to the stumbling block, ‘no’ to the temptation to commit a sinful act or to walk a sinful path, whatever the cost. Saying ‘yes’ will cost infinitely more.

The same goes for the eye. It is vital to keep the eye in check and not to give it the opportunity to look at something that would lead to sin. In Eve’s case, the eye was the stumbling block. The devil pointed out to her the tree from which God had forbidden man to eat. The devil managed to get Eve to look at the tree in his way and to arouse her desire to eat of it. She did not pluck out her eye, but took and ate, with all the terrible consequences of it (Genesis 3:1-7). Therefore, we must remember that the loss of what is most precious to the disciple in this life is nothing compared to the horrors of eternal fire in the other world.

Matthew 18:31

Parable of the Lost Sheep

The Lord means here by “these little ones” His disciples and not little children. In Matthew 18:6 and Matthew 18:10 He did not speak of children, but of ‘little ones’. ‘Little’ in this context is not about age or height, but has the meaning of ‘small’ or ‘humble’ and refers to ‘thinking little of oneself’. The angels here are the heavenly beings who permanently represent these little ones before the Father, or bring their existence to the Father’s attention.

What the Lord says here has given rise to the thought that every child has a ‘guardian angel’. It is certainly true that children have the special attention of the Father. It can even be deduced from Matthew 2 that the Lord Himself, as a child, enjoyed the protection of an angel (Matthew 2:13; 19). But enjoying special care does not mean that every child or person has a special angel with them to protect them.

If there is any talk of protection in this section, it is the protection of the Father and not of the angels. The little ones may be despised on earth, but heavenly representatives of these little ones are permanently in the immediate presence of God the Father. From this angels derive the authority of their service. Their service is for the little ones (Hebrews 1:14).

The Lord compares the Father’s care for the little ones with the shepherd’s care for a sheep that has strayed from the flock. With this picture He wants to make clear that in the kingdom there should also be care for each other. Is our concern for those who go astray? Are we looking for them? The shepherd follows the sheep until he has found it. If he has found it, it gives him great joy. He has made effort for this sheep. The other sheep did not need this care.

The Lord concludes His teaching to His disciples about the kingdom and children with the conclusion that their Father Who is in heaven does not want that any of the little ones, the small, those who do not count, to be lost. In that will, disciples must learn to share and commit themselves to bring back those gone astray.

Matthew 18:32

Parable of the Lost Sheep

The Lord means here by “these little ones” His disciples and not little children. In Matthew 18:6 and Matthew 18:10 He did not speak of children, but of ‘little ones’. ‘Little’ in this context is not about age or height, but has the meaning of ‘small’ or ‘humble’ and refers to ‘thinking little of oneself’. The angels here are the heavenly beings who permanently represent these little ones before the Father, or bring their existence to the Father’s attention.

What the Lord says here has given rise to the thought that every child has a ‘guardian angel’. It is certainly true that children have the special attention of the Father. It can even be deduced from Matthew 2 that the Lord Himself, as a child, enjoyed the protection of an angel (Matthew 2:13; 19). But enjoying special care does not mean that every child or person has a special angel with them to protect them.

If there is any talk of protection in this section, it is the protection of the Father and not of the angels. The little ones may be despised on earth, but heavenly representatives of these little ones are permanently in the immediate presence of God the Father. From this angels derive the authority of their service. Their service is for the little ones (Hebrews 1:14).

The Lord compares the Father’s care for the little ones with the shepherd’s care for a sheep that has strayed from the flock. With this picture He wants to make clear that in the kingdom there should also be care for each other. Is our concern for those who go astray? Are we looking for them? The shepherd follows the sheep until he has found it. If he has found it, it gives him great joy. He has made effort for this sheep. The other sheep did not need this care.

The Lord concludes His teaching to His disciples about the kingdom and children with the conclusion that their Father Who is in heaven does not want that any of the little ones, the small, those who do not count, to be lost. In that will, disciples must learn to share and commit themselves to bring back those gone astray.

Matthew 18:33

Parable of the Lost Sheep

The Lord means here by “these little ones” His disciples and not little children. In Matthew 18:6 and Matthew 18:10 He did not speak of children, but of ‘little ones’. ‘Little’ in this context is not about age or height, but has the meaning of ‘small’ or ‘humble’ and refers to ‘thinking little of oneself’. The angels here are the heavenly beings who permanently represent these little ones before the Father, or bring their existence to the Father’s attention.

What the Lord says here has given rise to the thought that every child has a ‘guardian angel’. It is certainly true that children have the special attention of the Father. It can even be deduced from Matthew 2 that the Lord Himself, as a child, enjoyed the protection of an angel (Matthew 2:13; 19). But enjoying special care does not mean that every child or person has a special angel with them to protect them.

If there is any talk of protection in this section, it is the protection of the Father and not of the angels. The little ones may be despised on earth, but heavenly representatives of these little ones are permanently in the immediate presence of God the Father. From this angels derive the authority of their service. Their service is for the little ones (Hebrews 1:14).

The Lord compares the Father’s care for the little ones with the shepherd’s care for a sheep that has strayed from the flock. With this picture He wants to make clear that in the kingdom there should also be care for each other. Is our concern for those who go astray? Are we looking for them? The shepherd follows the sheep until he has found it. If he has found it, it gives him great joy. He has made effort for this sheep. The other sheep did not need this care.

The Lord concludes His teaching to His disciples about the kingdom and children with the conclusion that their Father Who is in heaven does not want that any of the little ones, the small, those who do not count, to be lost. In that will, disciples must learn to share and commit themselves to bring back those gone astray.

Matthew 18:34

Parable of the Lost Sheep

The Lord means here by “these little ones” His disciples and not little children. In Matthew 18:6 and Matthew 18:10 He did not speak of children, but of ‘little ones’. ‘Little’ in this context is not about age or height, but has the meaning of ‘small’ or ‘humble’ and refers to ‘thinking little of oneself’. The angels here are the heavenly beings who permanently represent these little ones before the Father, or bring their existence to the Father’s attention.

What the Lord says here has given rise to the thought that every child has a ‘guardian angel’. It is certainly true that children have the special attention of the Father. It can even be deduced from Matthew 2 that the Lord Himself, as a child, enjoyed the protection of an angel (Matthew 2:13; 19). But enjoying special care does not mean that every child or person has a special angel with them to protect them.

If there is any talk of protection in this section, it is the protection of the Father and not of the angels. The little ones may be despised on earth, but heavenly representatives of these little ones are permanently in the immediate presence of God the Father. From this angels derive the authority of their service. Their service is for the little ones (Hebrews 1:14).

The Lord compares the Father’s care for the little ones with the shepherd’s care for a sheep that has strayed from the flock. With this picture He wants to make clear that in the kingdom there should also be care for each other. Is our concern for those who go astray? Are we looking for them? The shepherd follows the sheep until he has found it. If he has found it, it gives him great joy. He has made effort for this sheep. The other sheep did not need this care.

The Lord concludes His teaching to His disciples about the kingdom and children with the conclusion that their Father Who is in heaven does not want that any of the little ones, the small, those who do not count, to be lost. In that will, disciples must learn to share and commit themselves to bring back those gone astray.

Matthew 18:35

Parable of the Lost Sheep

The Lord means here by “these little ones” His disciples and not little children. In Matthew 18:6 and Matthew 18:10 He did not speak of children, but of ‘little ones’. ‘Little’ in this context is not about age or height, but has the meaning of ‘small’ or ‘humble’ and refers to ‘thinking little of oneself’. The angels here are the heavenly beings who permanently represent these little ones before the Father, or bring their existence to the Father’s attention.

What the Lord says here has given rise to the thought that every child has a ‘guardian angel’. It is certainly true that children have the special attention of the Father. It can even be deduced from Matthew 2 that the Lord Himself, as a child, enjoyed the protection of an angel (Matthew 2:13; 19). But enjoying special care does not mean that every child or person has a special angel with them to protect them.

If there is any talk of protection in this section, it is the protection of the Father and not of the angels. The little ones may be despised on earth, but heavenly representatives of these little ones are permanently in the immediate presence of God the Father. From this angels derive the authority of their service. Their service is for the little ones (Hebrews 1:14).

The Lord compares the Father’s care for the little ones with the shepherd’s care for a sheep that has strayed from the flock. With this picture He wants to make clear that in the kingdom there should also be care for each other. Is our concern for those who go astray? Are we looking for them? The shepherd follows the sheep until he has found it. If he has found it, it gives him great joy. He has made effort for this sheep. The other sheep did not need this care.

The Lord concludes His teaching to His disciples about the kingdom and children with the conclusion that their Father Who is in heaven does not want that any of the little ones, the small, those who do not count, to be lost. In that will, disciples must learn to share and commit themselves to bring back those gone astray.