CHAPTER XVIII. Instructions of Jesus. AT the same time came the disciples unto Jesus, saying: 2 Who is the greatest in the kingdom of heaven ? And Jesus called a little child unto him, and set him in the midst of them, currency, four drachms in the Grecian, and about fifty-six cents in our own, and therefore sufficent to pay the tribute of two persons. - Here was a miracle, either of knowledge, or of power, or both. Jesus knew that a certain fish with the money would first come to Peter's hook, or caused that it should first come. It has been objected, that the miracle was wrought for a trifling object, and for Jesus' benefit. But it may be remarked, that Peter shared the advantage with his Master, and that Jesus was not individually benefited, except in a very small degree, and that, in a case in which he might have pleaded exemption. The miracle, also, was calculated for other ends. It would impress Peter, the other disciples, and the tax-gatherers, with a new proof of the divinity of Jesus, whose power thus extended into the depths of the sea, and over the animal kingdom. It would also serve to enforce upon them and upon all men, the obligation of obeying the laws of the government under which they live, of "submitting to every ordinance of man for the Lord's sake," and of contributing to the support of the public institutions of religion. explained, and which is of value as showing the individual authority and truthfulness of the writers. Matthew states that the disciples first asked Jesus; Mark, that he first inquired of them the subject of their dispute by the way, and that they were silent through shame. Different periods in the conversation are referred to, one taking it up at one point, and the other at another. Who is the greatest. It has been conjectured, that what led to this rivalry was the approbation shown to Peter, Matt. xvi. 17, 18, and the privilege granted to him, with James and John, of being present at the raising of the ruler's daughter, Luke viii. 51, and at the scene of the transfiguration, Matt. xvii. 1. Although Jesus, by announcing his death, had filled his disciples with foreboding apprehensions, he had, also, by predictions of his glory, excited their ambition. For they, probably, supposed he would establish his kingdom after he was raised from the dead. Acts i. 6. They disputed which should hold the highest place in his kingdom, should occupy the first station in his temporal government. Their hearts were puffed up with ambition. 2. Called a little child, &c. Το make a deeper impression, he gives them a lesson of humility, in the most touching manner, by a symbolical action, a common mode of instruction in the east, of which there are instances in John xiii. 4, xx. 22; Acts xxi. 11; Rev. xviii. 21. Tradition relates, that this and said: Verily I say unto you, except ye be converted, and 3 become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this 4 little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name re- 5 ceiveth me. But whoso shall offend one of these little ones 6 which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences! 7 child was Ignatius, afterwards a celebrated Father and Martyr of the church, but it is very uncertain. 3. Be converted, &c. i. e. changed from the state of ambition to humility. Pointing to the child, he said: There is your model; if you do not "fling away ambition," and become like him, so far from having lofty stations in my kingdom, you cannot even become members of it at all. The unambitious, unenvying, and docile temper of childhood stood in direct contrast with the worldly and aspiring spirit of the disciples. Matt. xix. 14, xx. 26; 1 Cor. xiv. 20. 4. The same is greatest. He, whose disposition approaches the nearest to a simple, childlike spirit, shall be the most eminent of my disciples, and shall share first in the advancement and glory of my kingdom. 5. Shall receive one such little child. Or, receive with honor and affection one whose character is like that of this little child, in its innocence and humility. The Syriac version reads, 66 one that is as this child." -In my name. For my sake, or as my disciple. Matt. xxv. 40. He before praised the humble; he now commends those who respect and love them, as showing marks of esteem to himself. 6-9. Parallel to Mark ix. 41-48. 6. Whoso shall offend, i. e. cause to offend, or ensnare. · One of these little ones. This obscures the sense; which is, one of the lowly, humble followers of Jesus, as is shown by the next words. Which believe in me. Or, as expressed in Mark, that "belong to Christ." There is no reference to age. Millstone. The original is supposed to mean, not one of the smaller stones turned by hand, usually by females, but a large one propelled by asses or mules, the upper millstone. The punishment of drowning here described was common amongst the Syrians, and other nations of the east, though it is said not to have existed among the Jews. Persons were sometimes rolled up in sheets of lead, or tied to stones, thrown into the water, and drowned. The passage signifies, It were better for him to die, or suffer the worst punishment, than to cause an humble believer, a babe in Christ, to apostatize and fall. Yet how many are made to fall from virtue and hope by the scandalous lives, the hypocritical professions, the corrupt doctrines, and the superstitious practices of the so called Christian world! Let Jew, and Mahometan, and Pagan, and Infidel declare; who have been repelled from the Great Master on account of the absurdities, and inconsistencies, and abominations of his disciples, and who will rise up as condemning witnesses against them at the bar of heaven. 7. Woe. Rather, alas. An ex For it must needs be that offences come; but woe to that man 8 by whom the offence cometh! Wherefore, if thy hand or thy foot offend thee, cut them off, and cast them from thee; it is better for thee to enter into life halt or maimed, rather than, having two hands, or two feet, to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee; it is better for thee to enter into life with one eye, rather than, having two eyes, to be cast into hell-fire. 10 Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold 11 the face of my Father which is in heaven. For the Son of 12 Man is come to save that which was lost. How think ye? pression of concern and sorrow, rather than of denunciation. Of fences. Rendered temptations in the Ethiopic version, i. e. causes of sin. It must needs be. Such is the constitution and condition of man, that it is to be expected that there will be sin. Taking men as they are, we are to look for offences and snares. Free agency will be abused; but that does not excuse the individual transgressor, for he is responsible for the sin he commits, the evil he causes to others as well as to himself. 8, 9. See note on Matt. v. 29, 30. Causes of offence come from our selves, as well as from others. But it is better to renounce the most cherished indulgences and sins, though it be like dismembering the hand or the eye, rather than persist in them at the risk of the most terrible consequences, imaged here by everlasting fire. We must deny ourselves the inferior gratifications of a sensual nature, if we would possess the purest pleasures of the spiritual life, and escape the flames of an accusing conscience. To enter into life halt or maimed. These figures are not to be pressed too far, but regarded as adornings of the comparison. 10. One of these little ones i. e. one of my humble, childlike disciples. Jesus reverts to the topic in verse 6. Their angels do always behold the face of my Father. Heb. i. 14. Their angels are high in the Divine favor. It was customary in eastern countries for kings to live secluded from common notice. To behold their face therefore, or to enjoy their presence and society, was a mark of the highest favor. In representing his lowly followers as under the care of guardian angels, as a reason why they should be held in honor, he refers to a prevalent opinion among the Jews and other nations, and by this lively figure depicts the tender, minute care of God over his creatures. Jesus always used popular language and imagery as the most forcible instrument of conveying his truth. 11. Another reason is assigned, why the humble-minded should not be despised. The Son of Man came to save them and all who would obey him. The greatest Being came to save the lowest. · That which was lost. Those, who, like sheep, had wandered and strayed from the true fold. Jesus came not to call the righteous, but sinners, to repentance," to cure the sick, not the well, to restore the endangered and the lost, not the strong and safe. if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And 13 if so be that he find it, verily I say unto you, he rejoiceth more of that sheep than of the ninety and nine which went not astray. Even so, it is not the will of your Father which is in heaven 14 that one of these little ones should perish.. Moreover, if 15 thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with 16 thee one or two more; that in the mouth of two or three wit Therefore be of good cheer, ye who are heavy-laden with sin and sorrow, bewildered and wandering. For it was for persons of just your condition, that Jesus lived and died. 12. How think ye? As if he would appeal to their personal experience and feelings. He would illustrate the compassion of God for the lost, and his joy at their recovery, by the feelings of the shepherd for his flock. The general subject of the preceding verses is here continued. Ninety and nine. The use of round numbers of this kind was common then as now. - Into the mountains. These words are connected in the best authorities with ninety and nine, thus: Doth he not leave the ninety and nine in the mountains, and go, &c. Luke, xv. 4, has it, "in the wilderness," uninhabited region. or 13. He rejoiceth more of that sheep. In his remarks upon human nature and its manifestations, our Lord ever shows that he knew what was in man. "The nature of joy is to enlarge itself less upon ordinary occasions, than upon extraordinary and accidental ones." A small, unexpected favor produces more joy, because more surprise, than a large blessing long possessed. 14. It is not the will of your Father, &c. This is the doctrine of which the foregoing parable is an illustration. As if he had said: A faithful shepherd is not more concerned for the smallest of his flock, than is your Father that not the least of his rational offspring should be lost. 17; 15. Thus far Jesus had admonished the offending. He now gives advice to the offended, and shows how they were to treat those who injured them. - Thy brother, i. e. thy Christian brother, or thy brother man. Go and tell him. Lev. xix. Luke xvii. 3. Wait not till he comes to you, but be willing to go to him, and expostulate and argue with him kindly, and, if possible, convince him of his fault. Obtain redress in private, if it is in your power, rather than blazon the matter abroad. Many difficulties arise, simply from a misunderstanding, which a private interview would correct. Angry passions would be less likely to be excited where there were no witnesses to a man's fault and disgrace. The best opportunity would thus be afforded for reparation, if wrong had been done. Thou hast gained thy brother. Hast recovered him to the Christian brotherhood, or regained his confidence and friendship, and brought him back to penitence and virtue. 1 Cor. ix. 19. 17 nesses every word may be established. And if he shall ne glect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a 18 publican. Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall 19 loose on earth shall be loosed in heaven. Again, I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father 20 which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.' 16 But if this step fails, resort to a second. Take with thee one or two more, &c. If inclined to deny his fault and resist your remonstrance, the presence and advice of other persons of confidence and weight would control his passions; testimony might thus also be borne to the injury, and to the unsuccessful attempt at reconciliation on the side of the injured party. Allusion is made to the Mosaic law. Deut. xix. 15.- - In the mouth. A Hebrew idiom for by the testimony. 17. Tell it unto the church. Tyndale's rendering is better, congregation, for such is its meaning in the original. The particular religious community or body to which you both belong. This was in conformity to the usages of the Jews, who admonished offenders in their synagogues. As an heathen_man and a publican. Matt. v. 47. Language derived from the conduct of the Jews towards the Gentiles and taxgatherers. He is to be cut off from your communion and friendship as a Christian brother, and is to be regarded by you as one of the world at large. Still the common offices of humanity are not to be denied him. Only rebuke, not revenge or malice, is permitted. Rom. xvi. 17; 2 Thess. iii. 14. 18. Bind-loose, i. e. forbid and permit. See note on Matt. xvi. 19. Here is a repetition of the promise made to Peter, and now extended 19. If two of you shall agree on earth, &c. A strong motive for union is here presented, that what they in common asked in the Christian cause, in which they were engaged, would be granted. Any thing. Should be every thing, i. e. whatever related to the promulgation of the Gospel. General expressions are to be limited by the connexion in which they stand. This promise, like the foregoing in verse 18, and the subsequent one in verse 20, is, from the nature of the case, restricted to the Apostles. Acts i. 14-26; xv. 1-29. 20. Gathered together in my name, i. e. as my disciples, or with my authority, for the sake of my religion.- There am I in the midst of them. This figurative language is |
