Who is the greatest in the kingdom of heaven? Matthew 18:1 The greatest in the kingdom of heaven A. Farindon, B. D. I. THE OCCASION OF THIS QUESTION. The payment of the tribute money ( Matthew 17 .) They might have learnt from hence humility and obedience to princes, though tyrants exacting that which is not due; and a willingness to part with their right rather than to offend. But prejudice makes Christ's humility an occasion of evil. Some of the Fathers were of opinion that the disciples, when they saw Peter joined with Christ in this action of the tribute, did imagine that he was preferred before them. The true explanation is that "We trusted that this had been he" ( Luke 24:21 ). Can Christ do this, and thus submit Himself? Can He be a king that thus pays tribute. This, instead of teaching the disciples humility, foments their pride. II. THE PERSONS THAT MOVE THE QUESTION — "The disciples." The disciples had been instructed that the kingdom of Christ was not of this world, yet conceit shut their understanding against the truth. "Ambition finds a pillow to sleep on even in the bosom of disciples themselves." Satan makes snares of our own desires. He maketh curious nets, entangles our fancy, and we straight dream of kingdoms. "Who shall be greatest?" They are not always the worst men that put this question. 1. And this we need not much marvel at, if we consider the nature of this vice. It is a choice vice, preserved by the devil to abuse the best; this weed only grows in a fat soil, Base natures seldom bear it. What cares the covetous person for honour, who will bow to dirt? 2. It is a vice to which the world is much beholden, and therefore finds more countenance than any. Ambition has been productive of the world's chiefest books and deeds. 3. It is a vice which amongst many men hath gained the reputation of virtue. It is the kindler of industry.Inferences: — 1. Prejudice kept the disciples so long from the true knowledge of the Messias who had been so long with them. Prejudice puts out the eye of our judgment. So dangerous was it to the disciples that no words or miracles could root it out; not till the fiery tongues consumed it ( Acts 2:2, 3 ). 2. Since the devil made use of this error of the disciples, and attempted them where they were most open to him, let us as wise captains used to do, double our watch, and strengthen our weakest part. If the disciples leave all and follow Christ, he will tempt them with honour. 3. Let us not seek the world in the Church, nor honours and preferments in the kingdom of Christ. Let us not fit religion to our carnal desires, but lay them down at the foot of religion. Let Christianity swallow up the world in victory. Let us clip the wing of our ambition, and the more beware of it because it carries with it the show of virtue. III. THE QUESTION ITSELF. The disciples were mistaken in the terms of their question, for neither is greatness that which they supposed, nor the kingdom of heaven of that nature as to admit of that greatness which their fancy had set up. In this kingdom Lazarus may be ruler over Dives. The difference between this kingdom and the kingdoms of this world. 1. The subjects of this kingdom are unknown to any but God Himself. 2. Of this kingdom there is no end. 3. The seat of this kingdom is the hearts of the faithful. 4. Their laws are different. It is a common error amongst men to judge of spiritual things by carnal. Goodness is greatness. Let us seek for honour; but seek for it in its own coasts; let us look up to the highest heavens where its seat is. ( A. Farindon, B. D. )

Benson Commentary Matthew 18:1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? Matthew 18:1 . At the same time — When Jesus had just foretold his own sufferings, death, and resurrection; came the disciples, saying, Who is greatest in the kingdom of heaven? — Which of us shall be thy prime minister in the kingdom which thou art about to set up? which they still thought would be a temporal kingdom. That this was their meaning, appears evident from the parallel passages, Mark 9:33-37 ; Luke 9:46-48 , (where see the notes.) So that just after the Lord Jesus had predicted that he should be rejected of the Jewish nation, condemned, and crucified, the apostles were entertaining worldly and ambitious views, striving for wealth, honour, and power, and contending with one another which should be greatest! Such is human nature, blind, unfeeling, selfish, ambitious, covetous, contentious about the little, low, perishable things of this present short-enduring world! It is true, our Lord’s late prediction concerning his sufferings ( Matthew 17:23 ) had made the disciples at first exceeding sorry; but their sorrow was of short duration: it soon went off, or their ignorance quickly got the better of it. Matthew 18:2 And Jesus called a little child unto him, and set him in the midst of them, Matthew 18:2 . And Jesus — Perceiving the thought of their heart, says Luke, or the dispositions by which they were animated, and their ambitious views and expectations; in order to check and eradicate all such sinful inclinations and affections, he called a little child, and set him in the midst of them — That they might consider him attentively, and learn by the sweetness, docility, and modesty visible in his countenance, what the temper and dispositions of his disciples ought to be, and how dear to him persons of such dispositions are. This little child is said to have been the great Ignatius, whom Trajan the wise, the good Emperor Trajan, condemned to be cast to the wild beasts at Rome! This method of instruction was agreeable to the manner of the eastern doctors and prophets, who, in teaching, impressed the minds of their disciples by symbolical actions, as well as by words. Thus, John 20:22 , Jesus, by breathing on his apostles, signified that through the invisible energy of his power he conferred on them the gifts of his Spirit. Thus also, John 21:19 , he bade Peter follow him, to show that he should be his follower in sufferings. And, Revelation 18:21 , an angel cast a great stone into the sea, to signify the utter destruction of Babylon. Matthew 18:3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Matthew 18:3-4 . And said, Verily I say unto you — What I say is an undoubted and most important truth, a truth which you ought not only firmly to believe but seriously to lay to heart: except ye be converted — Turned from these worldly and carnal views and desires; and become like little children — “Free from pride, covetousness, and ambition, and resemble them in humility, sincerity, docility, and disengagement of affection from the things of the present life, which excite the ambition of grown men,” ye shall be so far from becoming the greatest in my kingdom, that ye shall not so much as enter into it. Observe well, reader, the first step toward entering into the kingdom of grace is to become as little children: lowly in heart, knowing ourselves utterly ignorant and helpless, and hanging wholly on our Father who is in heaven, for a supply of all our wants. We may further assert, (though it is doubtful whether this text implies so much,) except we be turned from darkness to light, and from the power of Satan to God: except we be entirely, inwardly changed, and renewed in the image of God, we cannot enter into the kingdom of glory. Thus must every man be converted in this life, or he can never enter into life eternal. Whosoever therefore shall humble himself — He that has the greatest measure of humility, joined with the sister graces of resignation, patience, meekness, gentleness, and long-suffering, shall be the greatest in Christ’s kingdom: whosoever rests satisfied with the place, station, and office which God assigns him, whatever it may be, and meekly receives all the divine instructions, and complies with them, though contrary to his own inclinations, and prefers others in honour to himself, — such a person is really great in the kingdom of heaven, or of God. Matthew 18:4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. Matthew 18:5 And whoso shall receive one such little child in my name receiveth me. Matthew 18:5-6 . And whoso shall receive one such little child — Whosoever shall entertain or discover an affectionate regard to any one of my humble and meek followers; receiveth me — I shall take the kindness as done to myself. As if he had said, And all who are in this sense little children, are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not: that is, that ye turn them not out of the right way, neither hinder them in it. The original expression, ?? ? ’ ?? ?????????? , is literally, Whosoever shall cause to stumble one of these little ones that believe in me — Whosoever shall tempt them to sin, or lay obstructions in their way, and render it rough and difficult, and shall thereby impede their progress in it; it were better for him that a millstone were hanged about his neck — Casaubon and Elsner, not to mention others, have shown at large that drowning in the sea was a punishment used among the ancients, and that the persons condemned had sometimes heavy stones tied about their necks, or were rolled up in sheets of lead. It seems to have grown into a proverb for dreadful and inevitable ruin. The term, ????? ?????? , (as Erasmus, Grotius, Raphelius, and many others observe,) properly signifies a millstone too large to be turned, as some were, by the hand, and requiring the force of asses to move it; as it seems those animals were generally used by the Jews on these occasions. Matthew 18:6 But whoso shall offend one of these little ones 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. Matthew 18:7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Matthew 18:7-9 . Wo unto the world because of offences — That is, unspeakable misery will be in the world through them: for it must needs be that offences come — Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come: but wo to that man — That is, miserable is that man; by whom the offence cometh. Offences are all things whereby any one is turned out of or hindered in the way of God. If thy hand, foot, eye, offend thee, that is, cause thee to stumble; if the most dear enjoyment, or the most beloved and useful person, turn thee out of or hinder thee in the way. Is not this a hard saying? Yes; if thou take counsel with flesh and blood. For a further elucidation of the words, see notes on Matthew 5:29-30 ; and Mark 9:42-50 . Matthew 18:8 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. Matthew 18:9 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. Matthew 18:10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. Matthew 18:10-11 . See that ye despise not one of these little ones — As if they were beneath your notice. Be careful to receive, and not to offend, the very weakest believer in Christ: for, as inconsiderable as some of these may appear to you, the very angels of God have a peculiar charge over them: even those of the highest order, who continually appear at the throne of the Most High. Jerome, and many others of the ancient fathers, considered this as an argument that each pious man has his particular guardian angel: but it may be justly questioned whether this is the meaning of the passage. It seems more probable the sense is, that the angels, who sometimes attend the little ones spoken of, at other times stand in God’s immediate presence; and consequently that different angels are at different times employed in this kind office. The general sense is plain: that the highest angels do not disdain, on proper occasions, to perform services of protection and friendship for the meanest Christian. And as all the angels are ministering spirits, sent forth occasionally, at least, to minister to the heirs of salvation, they may in general be properly called their angels. The expression, They behold the face of my Father, alludes to the custom of earthly courts, where the great men, those who are highest in office and favour, are most frequently in the prince’s palace and presence, and perhaps daily converse with him. The meaning, therefore, of the passage is, that the chief angels are employed in taking care of the saints; and our Lord’s reasoning is both strong and beautiful when on this account he cautions us against despising them. “O what men are they,” says Baxter, “that read and preach this, and yet not only despise them, but first ignorantly or maliciously slander them, and then by this justify their persecuting and destroying them.” But, “what a comfort to the meanest true Christian is it, that angels, who always see God’s face in glory, have charge of them!” For the Son of man is come to save that which was lost — As if he had said, Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them: and I, who came to save them, will require it at your hands, if you wrong or persecute them, or hinder them in the way of their salvation. Matthew 18:11 For the Son of man is come to save that which was lost. Matthew 18:12 How think ye? 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? Matthew 18:12-14 . How think ye — What do you think would be the conduct of a faithful shepherd? If a man have a hundred sheep, and but one of them wander from the rest, and go astray, doth he not leave the ninety and nine in their pasture or fold, and goeth into the mountains, with the most solicitous care and labour, and seeketh that which is gone astray — With persevering diligence? And if he find it — After long and painful seeking; he rejoiceth more over that sheep. — Which was in such danger of being finally lost; than over the ninety and nine which remained in safety. Thus does our Lord display the unspeakable love of our heavenly Father to the souls of men, and the immense care which he takes, of them. He therefore adds, It is not the will of your Father, &c., that one of these little ones should perish — He loves them certainly infinitely better than the shepherd loves his sheep, and therefore will not fail to watch over them in order to their preservation: and will judge all those that would deter, or drive away from his duty, the meanest believer. Observe, reader, the gradation: the angels, the Son, the Father! Matthew 18:13 And 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. Matthew 18:14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. Matthew 18:15 Moreover if 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. Matthew 18:15-17 . But if thy brother, &c. — But how can we avoid giving offence to some? or being offended at others? especially suppose they are quite in the wrong? suppose they commit a known sin? Our Lord here teaches us how: he lays down a sure method of avoiding all offences. Whosoever closely observes this three-fold rule will seldom offend others, and never be offended himself. If any do any thing amiss, of which thou art an eye or ear witness, thus saith the Lord, If thy brother — Any who is a member of the same religious community; sin against thee — 1st, Go and reprove him alone — If it may be, in person; if that cannot so well be done, by thy messenger; or in writing. Observe, our Lord gives no liberty to omit this, or to exchange it for either of the following steps. If this do not succeed, 2d, Take with thee one or two more — Men whom he esteems or loves, who may then confirm and enforce what thou sayest; and afterward, if need require, bear witness of what was spoken. If even this does not succeed, then, and not before, 3d, Tell it to the elders of the church — Lay the whole matter open before those who watch over your and his soul. If all this avail not, have no further intercourse with him, only such as thou hast with heathen. Can any thing be plainer? Christ does here as expressly command all Christians who see a brother do evil, to take this way, not another, and to take these steps, in this order, as he does to honour their father and mother. But if so, in what land do the Christians live? If we proceed from the private carriage of man to man, to proceedings of a more public nature, in what Christian nation are church censures conformed to this rule? Is this the form in which ecclesiastical judgments appear in the Popish, or even the Protestant world? Are these the methods used even by those who boast the most loudly of the authority of Christ to confirm their sentences? Let us earnestly pray that this dishonour to the Christian name may be wiped away, and that common humanity may not, with such solemn mockery, be destroyed in the name of the Lord! Let him be unto thee as a heathen — To whom thou still owest earnest goodwill, and all the offices of humanity. Matthew 18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:17 And if he shall neglect 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 publican. Matthew 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Matthew 18:18-20 . Whatsoever ye shall bind on earth — By excommunication, pronounced in the Spirit and power of Christ; whatsoever ye shall loose — By absolution from that sentence. See note on chap. Matthew 16:19 . In the primitive church, absolution meant no more than a discharge from church censure. Again I say — And not only your intercession for the penitent, but all your united prayers, shall be heard. How great then is the power of joint prayer! If two of you — Suppose a man and his wife. Where two or three are gathered together in my name — That is, to worship me; I am in the midst of them — By my Spirit, to quicken their prayers, guide their counsels, and answer their petitions. Matthew 18:19 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 which is in heaven. Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them. Matthew 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Matthew 18:21-22 . Then came Peter — When Jesus had given this advice for the accommodation of differences among his disciples, Peter, imagining it might be abused by ill-disposed persons, as an encouragement to offer injuries to others, came and said, Lord, how oft shall my brother sin against me, and I forgive him? Must I go on to do it until he has repeated the injury seven times? He does not mean seven times a day, as Christ said, Luke 17:4 , but seven times in his life, thinking, if a man had trespassed against him seven times, though that person were never so desirous to be reconciled, he might then lawfully and properly renounce all society with him: Jesus saith, I say not, Until seven times — I never intended to limit thee in any such way; but, Until seventy times seven — That is, as often as there is occasion; a certain number being put for an uncertain: for it is not the number of times in which a person may offend that is to be here regarded, but his true repentance. In short, the precept is unbounded, and you must never be weary of forgiving your brethren, since you are so much more indebted to the divine mercy than your fellow-creatures can be to yours. Matthew 18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. Matthew 18:23 . Therefore — In this respect; the kingdom of heaven is likened unto a certain king — Here our Lord illustrates the excellent morality of the preceding verse by a lively parable; in which is shown “the necessity of forgiving the greatest injuries in every case where the offending party is sensible of his fault, and promises amendment; a necessity of the strongest kind, arising from this law of the divine government, that it is the condition on which God forgives our offences against him.” — Macknight. Matthew 18:24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. Matthew 18:24-27 . One was brought who owed him ten thousand talents — That is, according to the lowest computation, about two millions sterling. But it is probable, as the Prussian editors say, that the ten thousand talents are here put for an immense sum. Hereby our Lord intimates the vast number and weight of our offences against God, and our utter incapacity of making him any satisfaction. As he had not to pay — Was utterly unable to discharge this immense debt; his lord commanded him to be sold, and his wife and children, &c. — Such was the power which creditors had over insolvent debtors in several countries of Europe, as well as Asia, in ancient times; and payment to be made — With the price of them, as far as it would go. The servant, therefore, fell down and worshipped him — That is, prostrated himself at his master’s feet; saying, Lord, have patience with me, and I will pay thee all — The confusion he was in made him say this without consideration; for the debt which he owed was a sum by far too great for any one, who had nothing, ever to think of acquiring. Then the Lord of that servant — Being of an exceeding generous and merciful disposition; was moved with compassion — Was touched with his distress, and ordered him to be loosed; and forgave him the debt — Discharged him from all obligation to pay it, on condition of his future good behaviour. Matthew 18:25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. Matthew 18:26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Matthew 18:27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. Matthew 18:28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. Matthew 18:28-30 . But the same servant — Thus graciously freed from such an immense debt; went out — From the presence of his master; and found one of his fellow-servants which owed him a hundred pence — A hundred Roman denarii, each in value about seven pence halfpenny sterling, and the whole amounting only to three pounds two shillings and sixpence. And he took him by the throat, saying, Pay me that thou owest — Thus, by demanding this trifling sum in so rough a manner, and that immediately on coming out of the palace where so much lenity and mercy had been shown him in a matter of far greater importance, he manifested a most base, selfish, unfeeling, and cruel disposition. The word ?????? , rendered, he took him by the throat, implies that he almost strangled him. And his fellow-servant fell down at his feet — As he had done at his lord’s feet; and besought him, saying, Have patience with me, &c. — Using the very words which he himself had used but just before on the like occasion. And he would not — Having so soon forgot, or not considering, the much greater mercy that had been shown to himself so lately, in the like circumstances, by their common master; but, being insolent and inexorable, and resolved not to wait a moment, he went with him before a magistrate, and cast him into prison — Protesting he should lie there till he should pay the whole debt. Matthew 18:29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. Matthew 18:30 And he would not: but went and cast him into prison, till he should pay the debt. Matthew 18:31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Matthew 18:31-35 . When his fellow-servants saw what was done — When they beheld such inhumanity, in such circumstances, and from such a man; they were very sorry — Exceedingly grieved at such an instance of unexampled cruelty from a man who had himself experienced such mercy; and came and told their lord — Gave their lord the king an exact and faithful account of the whole matter. Then his lord said, O thou wicked servant — Hard-hearted and unmerciful; I forgave thee all that debt — The vast sums due to me; because thou desiredst me — Didst acknowledge the debt, fell down at my feet, and humbly begged me to have patience with thee; shouldest not thou also have had compassion on thy fellow-servant — Who in like manner acknowledged his debt, and promised payment, showing thee, in his supplication, though thine equal, as much respect as thou showedst to me, thy lord and king? And his lord was wroth — Was exceedingly enraged; and delivered him to the tormentors — Not only revoked the grant of remission which he had just before made, as forfeited by so vile a behaviour; but put him in prison, commanding him to be there fettered and scourged; till he should pay all that was due unto him — That is, without any hope of release, for the immense debt which he owed he could never be able to pay. Instead of tormentors, here, Dr. Campbell reads jailers, observing that “the word ?????????? , here used, properly denotes examiner, particularly one who has it in charge to examine by torture. Hence it came to signify jailer, for on such, in those days, was this charge commonly devolved. They were not only allowed, but even commanded, to treat the wretches in their custody with every kind of cruelty, in order to extort payment from them, in case they had concealed any of their effects; or, if they had nothing, to wrest the sum owed from the compassion of their relations and friends, who, to release an unhappy person for whom they had a regard from such extreme misery, might be induced to pay the debt; for the person of the insolvent debtor was absolutely in the power of the creditor, and at his disposal.” But it must be observed that imprisonment is a much severer punishment in the eastern countries than in ours. State criminals especially, when condemned to it, are not only confined to a very mean and scanty allowance, but are frequently loaded with clogs or heavy yokes, so that they can neither lie nor sit at ease; and by frequent scourgings, and sometimes rackings, are brought to an untimely end. How observable is this whole account; as well as the great inference our Lord draws from it! 1, The debtor was freely and fully forgiven; 2, He wilfully and grievously offended; 3, His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, that when we are once freely and fully forgiven, our pardon can never be retracted? Verily, verily I say unto you, So likewise will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses. Matthew 18:32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Matthew 18:33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? Matthew 18:34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. Matthew 18:35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Matthew 18:1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 7 Chapter 14 Last Words at Capernaum - Matthew 17:22-27 ; Matthew 18:1-35 THE TEMPLE TRIBUTE { Matthew 17:22-27 } THE way southward lies through Galilee; but the time of Galilee’s visitation is now over, so Jesus avoids public attention as much as possible, and gives Himself up to the instruction of His disciples, especially to impressing upon their minds the new lesson of the Cross, which they find it so very hard to realise, or even to understand. A brief stay in Capernaum was to be expected; and there above all places He could not hope to escape notice; but the manner of it is sadly significant-no friendly greeting, no loving welcome, not even any personal recognition, only a more or less entangling question as to the Temple tax, addressed, not to Christ Himself, but to Peter: "Doth not your Master pay the half-shekel?" (R.V). The impulsive disciple showed his usual readiness by answering at once in the affirmative. He perhaps thought it was becoming his Master’s dignity to show not a moment’s hesitation in such a matter; but if so, he must have seen his mistake when he heard what his Lord had to say on the subject, reminding him as it did that, as Son of God, He was Lord of the Temple, and not tributary to it. Some have felt a difficulty in reconciling the position taken on this occasion with His previous attitude towards the law, notably on the occasion of His baptism, when in answer to John’s remonstrance, He said, "It becometh us to fulfil all righteousness"; but it must be remembered that He has entered on a new stage of His career. He has been rejected by those who acknowledged allegiance to the Temple, virtually excommunicated, so that He has been constrained to found His Church outside the commonwealth of Israel: He must therefore assert His own rights and theirs in spiritual things (for it must be remembered that the "half-shekel" was not the tribute to Caesar. but the impost for the maintenance of the Temple worship). But while asserting His right He would not insist on it: He would stand by His disciple’s word, and so avoid putting a stumbling-block in the way of those that were without, and who therefore could not be expected to understand the position He took. While consenting to pay the tax, He would provide it in such a way as not to lower His lofty claims in the view of His disciples, but rather to illustrate them, bringing home, as it must have done, to them all, and especially to the "pilot of the Galilean lake," that all things were under His feet, down to the very "fish of the sea, and whatsoever passeth through the paths of the seas". { Psalm 8:8 ; Psalm 50:10-12 } The difficulty which some feel in regard to this miracle, as differing so much in its character from those wrought in presence of the people as signs of the kingdom and credentials of the King, is greatly relieved, if not altogether removed, by remembering what was the special object in view-the instruction of Peter and the other disciples-and observing how manifestly and peculiarly appropriate it was for this particular purpose. THE LITTLE ONES. { Matthew 18:1-14 } The brief stay at Capernaum was signalised by some other lessons of the greatest importance. First, as to the great and the small in the kingdom of heaven. We learn from the other Evangelists that by the way the disciples had disputed with one another who should be the greatest. Alas for human frailty, even in the true disciple! It is most humiliating to think that, after that week, with its high and holy lessons. the first thing we hear of the disciples should be their failure in the very particulars which had been special features of the week’s instruction. Recall the two points: the first was faith in the Christ, the Son of the living God, and over against it we have from lack of faith the signal failure with the lunatic child; the second was self-denial, and over against it we have this unseemly strife as to who should be greatest in the kingdom. It is startling and most sad; but is it not true to nature? Is it not after the most solemn impressions that we need to be most watchful? And how natural it is, out of what is taught us, to choose and appropriate what is welcome, and, without expressly rejecting, simply to leave unassimilated and unapplied what is unwelcome. The great burden of the instruction for the last eight or ten days had been the Cross. There had been reference to the rising again, and the coming in the glory of the kingdom; hut these had been kept strictly in the background, mentioned chiefly to save the disciples from undue discouragement, and even the three who had the vision of glory on the mount were forbidden to mention the subject in the meantime. Yet they let it fill the whole field of view; and though when the Master is with them He still speaks to them of the Cross, when they are by themselves they dismiss the subject, and fall to disputing as to who shall be the greatest in the kingdom! How patiently and tenderly their Master deals with them! No doubt the same thought was in His heart again: "O faithless and perverse generation, how long shall I be with you? how long shall I suffer you?" But He does not even express it now. He takes an opportunity, when they are quietly together in the house, of teaching them the lesson they most need in a manner so simple and beautiful, so touching and impressive, as to commend it to all true-hearted ones to the end of time. Jesus called a little child to Him, "and set him in the midst of them." Can we doubt that they felt the force of that striking object lesson before He said a word? Then, as we learn from St. Mark, to whom we always look for minute details, after having set him in the midst of them for them to look at and think about for a while, He took him in His arms, as if to show them where to look for those who were nearest to the heart of the King of heaven. Nothing could have been more suggestive. It perfectly suited the purpose He had in view; but the meaning and the value of that simple act were by no means limited to that purpose. It most effectually rebuked their pride and selfish ambition; but it was far more than a rebuke-it was a revelation which taught men to appreciate child-nature as they had never done before. It was a new thought the Lord Jesus so quietly introduced into the minds of men that day, a seed-thought which had in it the promise, not only of all that appreciation of child-life which is characteristic of Christendom to-day, and which has rendered possible such poems as Vaugban’s "Retreat," and Wordsworth’s grand ode on "Immortality," but also of that appreciation of the broadly human as distinguished from the mere accidents of birth or rank or wealth which lies at the foundation of all Christian civilisation. The enthusiasm of humanity is all in that little act done so unassumingly in heedless Capernaum. The words spoken are in the highest degree worthy of the act they illustrate. The first lesson is, "None but the lowly are in the kingdom: Except ye be converted (from the selfish pride of your hearts), and become (lowly and self-forgetful) as little children, ye shall not enter into the kingdom of heaven." A most heart-searching lesson! What grave doubts and questions it must have suggested to the disciples! They had faith to follow Christ in an external way; but were they really following Him? Had He not said, "If any man will come after Me, let him deny himself? We’re they denying self? On the other hand, however, we need not suppose that this selfish rivalry was habitual with them. It was probably one of those surprises which overtake the best of Christians; so that it was not really a proof that they did not belong to the kingdom, but only that for the time they were acting inconsistently with it; and therefore, before they could think of occupying any place, even the very lowest in the kingdom, they must repent, and become as little children." The next lesson is, The lowliest in the kingdom are the greatest : "Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven." Again a most wonderful utterance, now so familiar to us, that we are apt to regard it as a thing of course; but what a startling paradox it must have been to the astonished disciples that day! Yet, as they looked at the bright, innocent, clear-eyed, self-unconscious little child, so simple, so trustful, there must have come a response from that which was deepest and best within them to their Master’s words. And though the thought was new to them at the time, it did come home to them: it passed into their nature, and showed itself afterwards in precious fruit, at which the world still wonders. They did not indeed get over their selfishness all at once; but how grandly were they cured of it when their training was finished! If there is one thing more characteristic of the apostles in their after life than any other, it is their self-forgetfulness, their self-effacement, we may say. Where does Matthew ever say a word about the sayings or doings of Matthew? Even John, who was nearest of all to the heart of the Saviour, and with Him in all His most trying hours, can write a whole gospel without ever mentioning his own name; and when he has occasion to speak of John the Baptist does it as if there were no other John in existence. So was it with them all. We must not forget that, so far as this lesson of self-denial is concerned, they were only beginners now; {see Matthew 16:21 } but after they had completed their course and received the Pentecostal seal, they did not disgrace their Teacher any more: they did then really and nobly deny self; and thus did they at last attain true greatness in the kingdom of heaven. So far we have what may be called the Saviour’s direct answer to the question as to the greatest; but He cannot leave the subject without also setting before them the claims of the least in the kingdom of heaven. He has shown them how to be great: He now teaches them how to treat the small. The two things lie very close together. The man who makes much of himself is sure to make light of others; and he who is ambitious for worldly greatness will have little regard for those who in his eyes are small. The lesson, then, would have been incomplete had He not vindicated the claims of the little ones. It is manifest, from the whole strain of the passage which follows, that the reference is not exclusively to children in years, but quite as much to children in spiritual stature, or in position and influence in the Church. The little ones are those who are small in the sense corresponding to that of the word "great" in the disciples’ question. They are those, therefore, that are small and weak, and (as it is sometimes expressed) of no account in the Church, whether this be due to tender years or to slender abilities or to scanty means or to little faith. What our Lord says on this subject comes evidently from the very depths of His heart. He is not content with making sure that the little ones shall receive as good a welcome as the greatest: they must have a special welcome, just because they are small. He identifies Himself with them-with each separate little one: "Whoso shall receive one such little child in My name receiveth Me." What a grand security for the rights and privileges of the small! what a word for parents and teachers, for men of influence and wealth in the Church in their relations to the weak and poor! Then follow two solemn warnings, wrought out with great fulness and energy. The first is against putting a stumbling-block in the way of even one of these little ones-an offence which may be committed without any thought of the consequences. Perhaps this is the very reason why the Master feels it necessary to use language so terribly strong, that He may, if possible, arouse His disciples to some sense of their responsibility: "Whoso shall offend one of these little ones 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." How jealously He guards the little ones! Verily he that toucheth them "toucheth the apple of His eye." From the corresponding passage in St. Mark, it would appear that Christ had in view, not only such differences of age and ability and social position as are found in every community of disciples, but also such differences as are found between one company and another of professing Christians. {see Mark 9:38-42 } This infuses a new pathos into the sad lament with which He forecasts the future: "Woe unto the world because of offences! for it must needs be that offences come: but woe to that man by whom the offence cometh!" The solemn warnings which follow, not given now for the first time, {see Matthew 5:29-30 } coming in this connection, convey the important lesson that the only effectual safeguard against causing others to stumble is to take heed to our own ways, and be ready to make any sacrifice in order to maintain our personal purity, simplicity, and uprightness ( Matthew 18:8-9 ). How often alas! in the history of the Church has the cutting off been applied in the wrong direction; when the strong, in the exercise of an authority which the Master would never have sanctioned, have passed sentence of excommunication against some defenceless little one; whereas if they had laid to heart these solemn warnings, they would have cut off, not one of Christ’s members, but one of their own-the harsh hand, the hasty foot, the jealous eye, which caused them to stumble! The other warning is: "Take heed that ye despise not one of these little ones." To treat them so is to do the reverse of what is done in heaven. Be their guardian angels rather, if you would have the approval of Him Who reigns above; for their angels are those who always have the place of honour there. Is there not something very touching in this home reference, " My Father which is in heaven"?-especially when He is about to refer to the mission of mercy which made Him an exile from His home. And this reference gives Him an additional plea against despising one of these little ones; for not only are the highest angels their honoured guardians, but they are those whom the Son of man has come to seek and to save. The little lamb which you despise is one for whom the heavenly Shepherd has thought it worth His while to leave all the rest of His flock that He may go after it, and seek it on the lonely mountains, whither it has strayed, and over whose recovery He has greater joy than even in the safety of all the rest. The climax is reached when He carries thoughts above the angels. above even the son of man, to the will of the Father (now it is your Father; for He desires to bring to bear upon them the full force of that tender relationship which it is now their privilege to claim): "Even so it is not the will of your Father which is in heaven, that one of these little ones should perish." TRESPASSES. { Matthew 18:15-35 } The transition is natural from those solemn words in which our Lord has warned His disciples against Offending "one of these little ones," to the instructions which follow as to how they should treat those of their brethren who might trespass against them. These instructions, occupying the rest of this chapter, are of perennial interest and value, so long as it must needs be that offences come. The trespasses referred to are of course real. Much heartburning and much needless trouble often come of "offences" which exist only in imagination. A "sensitive" disposition (often only another name for one that is uncharitable and suspicious) leads to the imputing of bad motives where none exist, and the finding of sinister meanings in the most innocent acts. Such offences are not worthy of consideration at all. It is further to be observed that our Lord is not dealing with ordinary quarrels, where there are faults on both sides, in which ease the first step would be not to tell the brother his fault, but to acknowledge our own. The trespass, then, being real, and the fault all on the other side, how is the disciple of Christ to act? The paragraphs which follow make it clear. "The wisdom that is from above is first pure, then peaceable"; accordingly we are first shown how to proceed in order to preserve the purity of the Church. Then instructions are given with a view to preserve the peace of the Church. The first paragraph shows how to exercise discipline; the second lays down the Christian rule of forgiveness. "If thy brother shall trespass against thee,"-what? Pay no heed to it? Since it takes two to make a quarrel, is it best simply to let him alone? That might be the best way to deal with offences on the part of those that are without; but it would be a sad want of true brotherly love to take this easy way with a fellow-disciple. It is certainly better to overlook an injury than to resent it; yet our Lord shows a more excellent way. His is not the way of selfish resentment, nor of haughty indifference; but of thoughtful concern for the welfare of him who has done the injury. That this is the motive in the entire proceeding is evident from the whole tone of the paragraph, in illustration of which reference may be made to the way in which success is regarded: "If he shall hear thee, thou hast gained thy brother." If a man sets out with the object of gaining his cause or getting satisfaction, he had better let it alone; but if he wishes not to gain a barren triumph for himself, but to gain his brother, let him proceed according to the wise instructions of our Lord and Master. There are four steps: (1) "Go and tell him his fault between thee and him alone." Do not wait till he comes to apologise, as is the rule laid down by the rabbis, but go to him at once. Do not think of your own dignity. Think only of your Master’s honour and your brother’s welfare. How many troubles, how many scandals might be prevented in the Christian Church, if this simple direction were faithfully and lovingly carried out! In some cases, however, this may fail; and then the next step is: (2) "Take with thee one or two more, that in the mouth of two or three witnesses every word may be established." The process here passes from private dealing; still there must be no undue publicity. If the reference to two or at most three (see R.V) fail, it becomes a duty to (3) "tell it unto the church," in the hope that he may submit to its decision. If he decline, there is nothing left but (4) excommunication: "Let him be unto thee as a heathen man and a publican." The mention of church censure naturally leads to a declaration of the power vested in the church in the matter of discipline. Our Lord had already given such a declaration to Peter alone; now it is given to the church as a whole in its collective capacity: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven." But the question comes: What is the church in its collective capacity? If it is to have this power of discipline, of the admission and rejection of members-a power which, rightly exercised on earth, is ratified in heaven-it is important to know something as to its constitution. This much, indeed, we know: that it is an assembly of believers. But how large must the assembly be? What are the marks of the true church? These questions are answered in vv. 19 and 20 ( Matthew 18:19-20 ). It is made very plain that it is no question of numbers, but of union with one another and the Lord. Let it be remembered that the whole discourse has grown out of the strife with one another which should be the greatest. Our Lord has already shown that, instead of ambition to be the greatest, there must be readiness to be the least. He now makes it plain that instead of strife and division there must be agreement, unity in heart and desire. But if only there be this unity, this blending of hearts in prayer, there is found the true idea of the Church. Two disciples in full spiritual agreement, with hearts uplifted to the Father in heaven, and Christ present with them, -there is what may be called the primitive cell of the Church, the body of Christ complete in itself, but in its rudimentary or germinal form. It comes to this, that the presence of Christ with His people and of His spirit in them, uniting them with one another and with Him, is that which constitutes the true and living church; and it is only when thus met in the name of Christ, and acting in the spirit of Christ, that assemblies of believers, whether large or small, have any guarantee that their decrees on earth are registered in heaven, or that the promise shall be fulfilled to them, that what they ask "shall be done for them of My Father which is in heaven." These words were spoken in the day of small things, when the members of the Church were reckoned by units; therefore it is a mistake to use them as if very small gatherings for prayer were especially pleasing to the great Head of the Church. It does indeed remain true, for the encouragement of the faithful few, that wherever two or three are met in the name of Jesus He is there; but that makes it no less disappointing when the numbers might be reasonably expected to be very much larger. Because our Lord said, "Better two of you agreed than the whole twelve at strife," does it follow that two or three will have the power in their united prayers which two or three hundred would have? The stress is not on the figure, but on the agreement. The words "There am I in the midst of them" are very striking as a manifestation of that strange consciousness of freedom from limitations of time and place, which the Lord Jesus felt and often expressed even in the days of His flesh. It is the same consciousness which appears in the answer to the cavil of the Jews as to the intimacy with Abraham He seemed to them to claim, -"Before Abraham was, I am." As a practical matter also it suggests that we do not need to ask and wait for the presence of the Master when we are truly met in His name. It is not He that needs to be entreated to draw near to us: "There am I." So far the directions given have been with a view to the good of the offending brother and the honour of Christ and His cause. It remains to show how the offended person is to act on his part. Here the rule is very simple: "forgive him." What satisfaction, then, is the offended party to get? The satisfaction of forgiving. That is all; and it is enough. It will be observed, indeed, that our Lord, in His discourse up to the point we have reached, has said nothing directly about forgiveness. It is fairly implied, however, in the manner of process, in the very first act of it indeed; for no one will go to an offending brother with the object of gaining him, unless he have first forgiven him in his heart. Peter appears to have been revolving this in his mind, and in doing so he cannot get over a difficulty as to the limit of forgiveness. He was familiar, of course; with the rabbinical limit of the third offence, after which the obligation to forgiveness ceased; and, impressed with the spirit of his Master’s teaching, he no doubt thought he was showing great liberality in more than doubling the number of times the offence might be repeated and still be considered pardonable: "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?" It has been thought that some of his brethren had been treating Peter badly, so that his patience was sorely tried. Be that as it may, the question was not at all unnatural. But it was founded on a fallacy, which our Lord cleared away by His answer, and thoroughly exposed by means of the striking parable which follows. The fallacy was this: that we have a right to resent an injury, that in refraining from this we are forbearing to exercise our right, and consequently that there is a limit beyond which we have no call to exercise such forbearance. Our Lord by His answer clears away the limit, and makes the obligation unconditional and universal ( Matthew 18:22 ). The parable shows the reason why. there should be no limit-viz., that all believers, or members of the Church, by accepting from God the unlimited forgiveness He has extended to them, are thereby implicitly pledged to extend a like unlimited forgiveness to others. There is no duty on which our Lord insists more strenuously than this duty of forgiving those who trespass against us, always connecting closely together our forgiving and our being forgiven; and in this parable it is set in the strongest light. The greatest offence of which our fellow-man can be guilty is as nothing to the sins we have committed against God. The proportion suggested is very startling. The larger sum is more than two millions sterling on the lowest computation; the smaller is not much more than four guineas. This is no exaggeration. Seven times altogether for a brother’s offences seems almost unpardonable: do we never offend against God as many times in a single hour? Then think of the days, and the years! This is a startling thought on the one side; but how cheering on the other! For the immensity of the debt does not interfere in the slightest with the freeness and fulness and absoluteness of the forgiveness. Verily there is no more satisfying or reassuring presentation of the gospel than this parable, especially these very words, which rang like a knell of doom in the unmerciful servant’s ear: "I forgave thee all that debt." But just in proportion to the grandeur of the gospel here unfolded is the rigour of the requirement, that as we have been forgiven so must we forgive. While we gladly take the abounding comfort, let us not miss the stern lesson, evidently given with the very strongest feeling. Our Lord paints the picture of this man in the most hideous colours, so as to fill our minds and hearts with a proper loathing of the conduct of those he represents. The same intention is apparent in the very severe terms in which the punishment is denounced: "His lord was wroth, and delivered him to the tormentors." After this how awful is the closing sentence: "So likewise shall My heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." Is that tender name of Father out of place? By no means; for is it not the outraged love of God that cries out against the unforgiving soul? And the words "from your hearts,"-are they not too hard on poor frail human nature? It is easy enough to grant forgiveness with the lips, -but from the heart? Yet so it stands written; and it only shows the need we have, not only of unmeasured mercy, but of unmeasured grace. Nothing but the love of Christ can constrain to such forgiveness. The warning was a solemn one, but it need have no terror for those who have truly learned the lesson of the Cross, and welcomed the Spirit of Christ to reign in their hearts. "I can do all things through Christ Who strengtheneth me." There is an admirable fulness and harmony in Christ’s teaching on this subject, as on every other. The duty of unlimited forgiveness is most plainly enjoined; but not that weak forgiveness which consists simply in permitting a man to trespass as he chooses. Forgiveness and faithfulness go hand in hand. The forgiveness of the Christian is in no case to be the offspring of a weak unmanly indifference to wrong. It is to spring from gratitude and love: gratitude to God, Who has forgiven his enormous debt, and love to the enemy who has wronged him. It must be combined with that faithfulness and fortitude which constrains him to go to the offending party and frankly, though kindly, tell him his fault. Christ’s doctrine of forgiveness has not an atom of meanness in it, and His doctrine of faithfulness has not a spark of malice. "The wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.