Chapter 18

1 Christ warneth his disciples to be humble and harmless: 7 to avoid offences, and not to despise the little ones 15 teacheth how we are to deal with our brethren, when they offend us: 21 and how oft to forgive them: 23 which he setteth forth by a parable of the king, that took account of his servants, 32 and punished him, who shewed no mercy to his fellow.

1. At the same time. [Humility, Reconciliation, and Forgiveness, Matt. 18:1–35= Mark 9:33–50=Luke 9:46–50. Major comment: Matthew and Mark. See Retirement from Public Ministry.] The instruction here recorded by Matthew was given on the same day that the incident concerning the Temple tax took place (see DA 434, 435). For the circumstances of this occasion and for events immediately preceding see on ch. 17:24. The argument among the disciples that led up to the instruction here given had occurred during the recent journey through Galilee (see Mark 9:30; DA 432), and apparently came to a climax at the time the group entered Capernaum. Evidently Jesus’ recent reference to going again to Jerusalem (see Matt. 16:21), from which they had been absent for nearly a year and a half (see on John 7:2), had revived in the disciples’ hearts the mistaken hope (see on Matt. 16:21; Luke 4:19) that Jesus would now set up His kingdom (see on Matt. 14:22).

Apparently the entire discourse of ch. 18 was given at one time. As in the case of the Sermon on the Mount (see on ch. 5:2), each of the various gospel writers includes portions not mentioned by the others. Except for minor variations (see Mark 9:38–41, 49, 50), Mark’s account is somewhat similar to that of Matthew. Where both Matthew and Mark report the discourse, the account of Mark tends to be slightly more complete and full than that of Matthew. But Matthew has a lengthy section (see ch. 18:10–35) that neither Mark nor Luke has. Luke has a very brief account of the discourse, though elsewhere he reports a number of parallel teachings of Jesus that were given at other times. Matthew’s account is therefore the most complete. The entire discourse may well be entitled “How to Deal With Differences of Opinion and Disputes That Arise in the Church.” The great problem that made the discourse necessary was a serious clash of personalities among the Twelve, one that it was necessary to solve if the unity of the group was to be preserved. Concerning the importance of unity among believers see on John 17:11, 22, 23.

Came the disciples. On their return to Capernaum the disciples had sought to conceal their spirit of rivalry from Jesus (see DA 432). He read their thoughts, but said nothing to them at the time. Now, a little after their return, an opportunity arose for taking the matter up with them. At first sight Matthew and Mark seem to differ as to how the matter came up at this time. Matthew states that the disciples initiated the discussion, whereas Mark reports that Jesus did so (see Mark 9:33). However, the two accounts may be harmonized thus: While Peter was away fishing for the tribute money (see on Matt. 17:27), Jesus took the matter up with the 11 disciples who remained with Him, probably in Peter’s home (see on ch. 17:24), but they were reluctant to discuss it. After Peter’s return one of the Twelve ventured to ask Jesus the very question they had been discussing among themselves in secret. See DA 434, 435.

Who? Literally, “Who then?” It seems most probable that the word “then” (Gr. ara) connects this question with Christ’s previous question during the absence of Peter. Some six months later James and John, through their mother, appealed to Jesus for pre-eminence in His kingdom (see on ch. 20:20). Following the triumphal entry into Jerusalem and Jesus’ assertion of lordship over the Temple, the question of pre-eminence in the kingdom again arose, on the very night of Jesus’ betrayal (see on Luke 22:24). The disciples saw themselves as the highest officers of the realm. Rank in the kingdom of their imagination occupied first place in their thoughts, even to the exclusion of what Jesus told them of His sufferings and death. Preconceived opinion effectively insulated their minds against truth.

Kingdom of heaven. Concerning the true nature of Christ’s kingdom see on chs. 4:17; 5:2. Concerning the false ideas entertained by the Jews on this subject see on Luke 4:19.

2. Called a little child. The Saviour took the child “in his arms” (see Mark 9:36; DA 437).

3. Be converted. Gr. strephoµ, “to turn,” or “to turn around”; hence, in reference to one’s course of conduct, “to change one’s mind.” In Biblical usage strephoµ is equivalent to the Heb.shub, commonly used throughout the OT of “turning” to the Lord (see Eze. 33:11; see on Jer. 3:12; Eze. 14:6; 18:30). Their ignorance of the nature of the kingdom of God’s divine grace was the occasion for the strife among the disciples that had led to the question, “Who is the greatest?” (see Matt. 18:1; DA 435). But there was another, and even more important cause—they were not truly “converted” (see DA 435). Unless they “turned” to follow Christ along the pathway upon which He had entered when He came to this world (see Phil. 2:6–8), their desires would become increasingly identified with those of the evil one (see John 8:44). Accordingly, Jesus now sought to inculcate in their minds an understanding of the principle of true greatness (see on Mark 9:35). Unless the disciples learned this principle they would never even enter the kingdom, to say nothing of enjoying a high position in it.

Become as little children. The spirit of rivalry cherished by the disciples had made them childish, but Jesus called upon them to become childlike. For Jesus’ personal attitude toward small children see on Mark 10:13–16.

Not enter. In the Greek there is a double negative, which emphasizes the utter impossibility. How imperfectly the disciples learned the lesson Christ sought to impart is apparent from two situations that developed some months later (see Matt. 20:20–28; Luke 22:24–30).

4. Humble himself. See on ch. 11:29. For other occasions on which Christ gave instruction on the value of humility as a trait of character see Matt. 23:8–12; Luke 14:11; 18:14.

The same is greatest. See on Mark 9:35.

5. Little child. Jesus continues the comparison between certain admirable traits that often accompany childhood and the characteristics of those who are truly “great” in the kingdom of heaven—where the only greatness is that of character. Literal children are, of course, included, but Jesus here refers primarily to those who are yet “children” in the kingdom of heaven, that is, immature Christians (see 1 Cor. 3:1, 2; Eph. 4:15; Heb. 5:13; 2 Peter 3:18; DA 440). These “little ones” are those who believe on Jesus (Matt. 18:6).

In my name. See on ch. 10:40–42. That is, “for my sake,” or “as a representative of mine.”

Receiveth me. Matthew’s narrative here omits one section of Jesus’ discourse. This section was spoken in response to a question by John about the attitude to take toward others not directly associated with Christ’s immediate followers (see on Mark 9:38–41).

6. Offend. Gr. skandalizoµ, literally, “to entrap” (see on ch. 5:29). Here, Jesus refers primarily to anything that would cause disunity among brethren. Paul admonishes the mature Christian not to do anything that would cause an immature Christian to stumble (1 Cor. 8:9–13).

These little ones. See on v. 5. Perhaps Jesus was thinking of certain of His own disciples who were yet “little children,” and who would be hurt by the overbearing attitude of some of the others.

A millstone. Gr. mulos onikos, literally, “an ass millstone,” that is, one so large that it required an ass to turn it. For the smaller, or hand-turned, millstone see on ch. 24:41.

7. Offences. That is, “things that cause a person to stumble” (see on ch. 5:29).

It must needs be. That is, “it is necessary,” or “it is unavoidable” that occasions for stumbling should come. “Offences” are not “necessary” in the purposes and plans of God, but simply impossible to avoid, men being what they are (see DA 438; cf. Luke 17:1).

Woe to that man. That is, to the man who, by precept or example, leads others to err or discourages them from following in the footsteps of Jesus.

8. Thy foot offend. On the figurative nature of this statement see on ch. 5:29, 30. From occasions of stumbling due to the words or example of others (ch. 18:5–7), Jesus now turns to evil habits and tendencies in one’s own life. “One sin cherished is sufficient to work the degradation of the character, and to mislead others” (DA 439; see on John 14:30).

Everlasting fire. See on chs. 5:22; 25:41. Compare Mark 9:43.

9. Enter into life. That is, eternal life.

Hell fire. See on ch. 5:22. Here Matthew’s narrative omits a section of Jesus’ discourse based on an illustration dealing with “fire” and “salt” (see on Mark 9:49; Matt. 5:13).

10. Little ones. For comment see on v. 5.

Their angels. Compare Ps. 103:20, 21; Heb. 1:14.

Behold the face. In Hebrew idiomatic usage, “to see one’s face” means to have access to him (see Gen. 43:3, 5; 44:23). That the angels “always” have access to the presence of the Father is assurance to the weakest Christian of the solicitous concern God feels for the welfare of even the least of His earthborn children (see on Isa. 57:15).

11. Son of man. See on Matt. 1:1; Mark 2:10. Textual evidence is divided (cf. p. 146) between retaining or omitting this verse.

To save. See on Matt. 1:21; John 3:16.

That which was lost. See on Luke 19:10.

12. Goeth. See on Luke 15:4–7. God has taken the initiative in effecting man’s salvation. Salvation consists, not in man’s search for God, but in God’s search for man. Human reasoning sees in religion nothing more than human attempts to find peace of soul and to solve the mystery of existence, to find a solution to the difficulties and uncertainties of life. It is true that deep within the human heart there is a longing for these things, but man of himself can never find God. The glory of the Christian religion is that it knows a God who cares for man so much that He left everything else in order to “seek and to save that which was lost” (Luke 19:10).

Into the mountains. The picture is of a shepherd camping with his sheep in the high upland meadows in the summertime.

Is gone astray. Gr. planaoµ, “to go astray,” “to wander,” or “to lead into error.” Our word “planet” is from the related Greek word planeµtesч, meaning “a wanderer” (see Jude 13). The planets of the solar system were given this name because they appear to “wander” about, among the apparently “fixed” stars.

13. If so be. There is the chance that God’s efforts on man’s behalf will be rejected by man.

14. Not the will. God is “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). It is His will for “all men to be saved, and to come unto the knowledge of the truth” (1 Tim. 2:4).

Little ones. See on vs. 5, 6.

15. Moreover. Jesus here begins a new section of instruction, but one that is closely related in thought to that which precedes it, particularly to vs. 12–14. In the parable of the Lost Sheep, Jesus stresses the profound concern the Father feels for “one of these little ones” (v. 14) “which is gone astray” (see on v. 12). Now He proceeds to discuss (vs. 15–20) what attitude a Christian should take toward a fellow believer who has injured him.

Shall trespass. Gr. hamartanoµ, literally, “to miss the mark”; hence, “to err,” “to do wrong,” or “to sin.” The “brother” who “errs” is evidently the same as the “one sheep” that “went astray” (see on v. 12).

Go and tell him. See on Lev. 19:17, 18. Compare Gal. 6:1. This is more than a wise admonition; it is a command. “For evils that we might have checked, we are just as responsible as if we were guilty of the acts ourselves” (DA 441).

Thee and him alone. To circulate reports concerning what “thy brother” may have done will make it more difficult, perhaps even impossible, to reach him. Here, perhaps more than in any other aspect of personal relationships, it is our privilege to apply the Golden Rule (see on ch. 7:12). The less publicity that is given to a wrong act, the better.

Gained thy brother. Someone has said that the best way to dispose of our enemies is to make friends of them. The talent of influence is a sacred trust, one for which we will inevitably be called upon to give account in the day of judgment. “Blessed are the peacemakers: for they shall be called the children of God” (see on ch. 5:9).

16. Will not hear. That is, if he will not admit his wrongdoing, change his course of action, and make right, as far as possible, the wrongs of the past.

One or two more. The “one or two more” are, presumably, not involved personally and are therefore in a better position to express an unbiased opinion and to counsel the offending brother. In case the offending brother neglects to heed their admonition, they can bear witness to the efforts that have been put forth on his behalf and also to the facts in the case.

Two or three witnesses. See on Deut. 17:6; 19:15. According to Hebrew law no man might be punished on the testimony of a lone witness. It is well to remember, also, that there are two sides to every disagreement, and both must have a fair hearing before a decision can be reached.

17. Church. Gr. ekkleµsia, from ek, “out,” and kaleoµ, “to call.” Originally ekkleµsia referred to an assembly of citizens summoned to consider civic matters. In the LXX the Greek words sunagoµgeµ, “synagogue,” and ekkleµsia are both commonly used with reference to the “assembly,” or “congregation,” of Israel. As sunagoµgeµ came to refer especially to a Jewish religious assembly, it is only to be expected that the Christians might prefer to use ekkleµsia to denote their assemblies. In Christian usageekkleµsia meant either the place of worship or the body of worshipers, whether or not assembled together. Here the “church” is the local body of believers acting in their corporate capacity, not the church universal as in ch. 16:18.

As an heathen man and a publican. Or, “as the Gentile and the taxgatherer.” By refusing the counsel of the church the erring member has severed himself from its fellowship (DA 441). This does not mean that he should be despised or shunned or neglected. Efforts should now be put forth for the erring member as for any nonmember. In working for a person who has thus severed himself from the church, members should beware of associating with him in such a way as to make it appear that they share his point of view or participate with him in his evil course of action.

18. Whatsoever ye shall bind. See on ch. 16:19. Here the power of “binding” and “loosing” is committed to “the church” (see on ch. 18:17). And even here Heaven’s ratification of the decision on earth will take place only if the decision is made in harmony with the principles of Heaven. All who deal with erring brethren should ever remember that they are dealing with the eternal destiny of souls, and that the results of their work may well be eternal (see DA 442).

19. Again I say unto you. Verses 19, 20 state the general principle of which v. 18 is a specific application.

If two of you. See on v. 16.

Shall agree. In His intercessory prayer on the night of His betrayal, Jesus repeatedly stressed the importance of united action on the part of church members (see John 17:11, 21–23). In this instance, that on which the “two” “agree” is, specifically, what course to pursue with regard to the erring brother (see Matt. 18:16–18).

Thing. Gr.pragma, “a deed,” “a matter,” or “an affair,” here implying that something must be done about it.

20. In my name. See on Matt. 10:18, 42; cf. 1 Cor. 5:4. According to the Mishnah (Aboth 3. 2, Soncino ed. of the Talmud, p. 27), “But [when] two sit together and there are words of Torah [spoken] between them, the Shechinah abides among them” (see on Gen. 3:24). The statement of Matt. 18:20 is, of course, true in a general sense, though in the context of the chapter (see vs. 16–19) it refers primarily to the church in its official capacity dealing with an offending member.

21. Then came Peter. In his assumed role as spokesman for the disciples (see on ch. 16:16) Peter often took the initiative in replying to questions, asking questions of his own or proposing a course of action (see on chs. 14:28; 16:16, 22; 17:4; etc.).

How oft? Directly or indirectly, much of ch. 18 is devoted to instruction on the Christian’s attitude toward offending brethren, particularly where the offense is personal. Peter tacitly accepts the idea of dealing patiently with his “brother,” but would like to know how long he must do so before he is free to take a more stern attitude and seek redress.

Till seven times? It has been suggested by some that the rabbis limited the times one should forgive another to three, on a false interpretation of Amos 1:3. Fully aware of the fact that Christ always interpreted the law in a broader sense than the scribes (see on Matt. 5:17, 18), Peter here seeks to anticipate the degree of patience Christ might be expected to recommend, seven being the number generally thought of as representing perfection (see COL 243). But to forgive a person “seven times,” and no more, would be a mechanical sort of forgiveness.

Forgiveness, on the part either of God or of man, is much more than a judicial act; it is a restoration of peace where there had been conflict (see Rom. 5:1). But forgiveness is even more than that—it includes the effort to restore the erring brother himself.

22. Until seventy times seven. The Greek is somewhat ambiguous, and may mean either “seventy times seven” or “seventy-seven times” (cf. Gen. 4:24). Of course, the number itself is not important, being only symbolic. Either number is in harmony with the truth here taught, that forgiveness is not a matter of mathematics or legal regulations, but an attitude. He who harbors within himself the idea that at some future time he will not forgive, is far from extending true forgiveness even though he may go through the form of forgiving. If the spirit of forgiveness actuates the heart, a person will be as ready to forgive a repentant soul the eighth time as the first time, or the 491st time as the eighth. True forgiveness is not limited by numbers; furthermore, it is not the act that counts, but the spirit that prompts the act. “Nothing can justify an unforgiving spirit” (COL 251).

23. Therefore. [The Unforgiving Servant, Matt. 18:23–35. See on parables pp. 203-207.] The remainder of ch. 18 consists of a parable given to illustrate the true spirit of forgiveness.

A certain king. Inasmuch as this parable represents the Lord’s dealings with us, and the way we should deal with our fellow men, the “king” represents none other than Christ.

Take account. That is, audit their accounts with a view to settling and closing them. In the parable the “servants” are government officials.

24. One was brought. Only a high official could possibly be in debt to his lord for the immense sum owed by this servant.

Ten thousand talents. About 213,840 kg. (213.8 metric tons) of silver, enough to hire 10,000 laborers for 18 years (see p. 49).

25. He had not to pay. In ancient times, and, in fact, until fairly recently even in Western lands, a debtor could be sent to prison. In Eastern lands he and his family could be sold into slavery by a creditor. In this instance the debtor and his family were all to be sold. According to the provisions of the law of Moses a Hebrew might sell himself or be sold by a creditor, but was “sold” for a limited time only (see on Ex. 22:3; Lev. 25:39, 47). Furthermore, legal provisions protected such a person against harsh treatment (see on Ex. 21:2, 20; Deut. 15:12, 15, 16). It should be remembered that a parable is designed to teach one central truth, and that many of the details of the parable are more or less incidental, and added only for the purpose of rounding out the story (see COL 244). The part of the parable about the servant’s being sold into slavery is not to be construed as meaning that God sells anyone into slavery. For comment on the parable teaching of Jesus and the interpretation of parables see pp. 203-207.

26. Fell down. See on ch. 2:11.

Worshipped. See on chs. 8:2; 15:25.

27. Forgave him the debt. Figuratively, the “debt” represents the record of sins charged against us. Like the debtor of the parable, we are utterly incapable of paying off the debt. But when we truly repent God frees us from the debt. Compare the parable of the Two Debtors (see on Luke 7:41, 42).

28. Found one. Whether he went in search of the man or came upon him accidentally is not stated, and has no bearing on the lesson of the parable.

An hundred pence. See on v. 24. One hundred “pence,” or Roman denarii, would be a large debt, for one denarius represented an entire day’s wages for a common laborer (see on ch. 20:2). However, compared with the first debt, the second was insignificant.

Pay me. In Greek the word translated “pay” stands in the emphatic position.

29. Fell down. See v. 26; see on ch. 2:11.

30. He would not. This ruthless creditor was adamant in his demand for payment. Such heartlessness is hardly conceivable. His selfishness, which blinded him to the greatness of his own debt and prevented him from appreciating the greatness of the mercy extended to him by his own creditor, the king, led him to deal mercilessly with his fellow servant.

Into prison. See on v. 25.

31. They were very sorry. The “fellow-servants,” possibly accustomed to protecting one of their own number from detection in petty instances of profit at the expense of their lord, the king, evidently found the action of the first servant more than they could endure.

Told. That is, they explained fully and in detail the circumstances of the case.

34. His lord was wroth. Note the contrast to the compassion manifested when the offense was against himself. The king could patiently stand the greater loss—to him that was a minor matter; but injustice to one of his subjects aroused him to righteous indignation.

Tormentors. From a verb meaning “to torture” (see on Mark 5:7).

Till he should pay. See on v. 25.

35. So likewise. He who refuses to forgive others thereby casts away his own hope of pardon. Here is the great lesson of the parable—the infinite contrast between the heartlessness and cruelty of man toward his fellow men and the long-suffering and mercy of God toward us. Before we set out to accuse others, or to exact from them our “just dues,” we would do well to consider first how God has treated us under similar circumstances and how we would like others to treat us if conditions were reversed (see on ch. 6:12, 14, 15). In views of God’s infinite mercy toward us, we should likewise show mercy toward others.

From your hearts. The defect in Peter’s inquiry (see on vs. 21, 22) was that the kind of forgiveness referred to in it was not from the heart, but rather a legal, mechanical kind of “forgiveness” based on the concept of obtaining righteousness by works. How difficult it was for Peter to grasp the new concept of obedience from the heart, prompted by love for God and his fellow men! This completes Jesus’ answer to Peter’s question (v. 21), an answer that also covers indirectly the question, “Who is the greatest in the kingdom of heaven?” (v. 1). The “greatest” is simply the one who, “from the heart,” reflects on the mercy of his heavenly Father and does “likewise” toward his fellow men. This is the true measure of character in our dealings with our fellow men.

As Jesus emphatically declared in the Sermon on the Mount, that which determines the character of a deed is the motive that prompts it. Thus, ostensibly good deeds, when performed for the purpose of purchasing the esteem of men, have no value in the sight of Heaven (ch. 6:1–7). The words of forgiveness, important though they be, are not of primary importance in the sight of God. Rather, it is the attitude of the heart that imparts to the words a fullness of meaning they would otherwise lack. The pretense of forgiveness, motivated by circumstances or by ulterior objectives, may deceive the one to whom it is accorded, but not Him who looks on the heart (1 Sam. 16:7). Sincere forgiveness is an important aspect of Christian perfection (see on Matt. 5:48).

Ellen G. White comments

1    DA 435

1–4AH 279

1–6Ev 340

1–20DA 432–442

2–4Ed 90; MH 478

3     AH 306; DA 437; Ed 114; ML 108, 332; TM 323; 3T 448, 451, 529; 4T 42, 84, 90, 91; 5T 50, 222, 654; 8T 140

3, 4 COL 125; FE 388; MM 191; 3T 307

4     4T 220; 5T 118, 130

6     CT 266; FE 280; 1T 420; 7T 119, 184

6, 7 TM 351; 8T 130

7     DA 438; 3T 452; 5T 483; 9T 242

10   AH 432; CSW 105, 157, 159; DA 440; GC 513; MH 105, 394; ML 367; 6T 348, 366; 7T 119

10–14TM 351; 8T 73

11   DA 438; 2T 467

12   AA 370; CSW 176; FE 283; GW 16; LS 187; TM 232, 324; 2T 341; 6T 22

12, 13  5T 604; 6T 479

12–15DA 440

15   CT 154; Ev 637; GW 498; ML 52; 2T 52, 53; 7T 260

15–17COL 248; TM 269; 2T 15, 54; 5T 97, 617, 646; 8T 84

15–18AA 304; 5T 241

16   PP 516

16, 17  DA 441; GW 500; 7T 262

18   GW 501; 1T 471; 3T 428, 450; 5T 107; 7T 263

18, 19  DA 442

19   Ev 414; TM 323; 3T 429; 4T 507; 7T 22

19–205T 162

20   AA 186; Ev 112; MYP 141; TM 508; 5T 608; 6T 360; 7T 190

21–24COL 243

21–35COL 243–251

25–34COL 244

32–35COL 247

33        COL 251