Matthew 18:14 Komentář

The gospels are, in short, a record of what Jesus began both to do and to teach. In the foregoing chapter, we had an account of his doings, in this, of his teachings; probably, not all at the same time, in a continued discourse, but at several times, upon divers occasions, here put together, as near akin. We have here, I. Instructions concerning humility (Mat 18:1-6). II. Concerning offences in general (Mat 18:7), particularly offences given, 1. By us to ourselves (Mat 18:8, Mat 18:9). 2. By us to others, (Mat 18:10-14). 3. By others to us; which are of two sorts, (1.) Scandalous sins, which are to be reproved (Mat 18:15-20). (2.) Personal wrongs, which are to be forgiven (Mat 18:21-35). See how practical Christ's preaching was; he could have revealed mysteries, but he pressed plain duties, especially those that are most displeasing to flesh and blood.

At the same time came the disciples unto Jesus,.... When the receivers of the half shekel had spoke to Peter about his master's paying it, and Christ and he had conversed about it, by whose orders he had taken up a fish out of the sea, and from it a piece of money, which he had paid for them both; just at this time came the other eleven disciples to the house where Christ and Peter were: saying, who is the greatest in the kingdom of heaven? Mark says, that the disciples disputed this point in the way; and that when they came to Jesus, he put the question to them, what they had been disputing about: and Luke takes no notice of any question put by one or another; but observes, that Christ perceiving the thoughts of their hearts, in order to rebuke, and convince them, took the method hereafter mentioned. All which is reconcilable, and of a piece: the sum is this; that as they were in the way to Capernaum they fell upon this question, which, being known to Christ, the omniscient God; when they came to Capernaum, and to the house where he was, and knowing that the same thought was in them, he asked them what they had been talking of by the way; upon which they were silent; but calling them nearer to him, and they finding that the matter was known, took courage to put the question to him, and desired to have his sense of it. The Vulgate Latin reads, "who dost thou think"; and the Arabic version, "who in thy opinion", &c. The occasion of this could not be the respect shown to Peter, in paying the half shekel for him; for this conversation was begun in the way, and before this was done, or, at least, before they knew it: rather it might be occasioned by his promise of giving the keys of the kingdom of heaven to him; or by his taking him, and James, and John, so lately to the mountain with him, where he was transfigured before them; though it seems best to ascribe it to the mention Christ had made of his resurrection from the dead: for as Dr. Lightfoot, Hammond, and others, have observed, something of this kind generally followed any account Christ gave of his death and resurrection, as Mar 9:31 and this thought of an earthly kingdom still continued, when they saw him risen, Act 1:6 for they had been taught, that the resurrection, and the kingdom of the Messiah, would be at the same time (x). And, by the kingdom of heaven, they meant, not the kingdom of glory in another world, but the kingdom of the Messiah in this; and which they looked upon to be a temporal one, though they call it the kingdom of heaven; not only because Christ often used this phrase, but because the times of the Messiah, and his reign, were frequently so called by the Jews; See Gill on Mat 3:2. Now, what they wanted to be satisfied in was, who should be advanced to the post highest in that kingdom next to the Messiah; and, as they doubted not but it would fall on one of them, to have the most honourable post, and the place of the greatest trust, they were desirous of knowing who it should be. (x) Vid. Poceck. not. miscell. ad. Port. Mosis, p. 103, 104, 105, 106.

But if he will not hear thee,..... But will either deny the fact, or extenuate and excuse it, or defend it, or at least is obstinate and incorrigible, shows no signs of repentance, but is angry, gives hard words, and ill language: then take with thee one or two more; members of the church, and perhaps of weight, reputation, and character, who either know some thing of the matter, and so can confirm, by their testimony, what has been alleged, in order to bring the person to conviction and acknowledgment; or if they do not, and which seems rather to be the sense, they may, by hearing what is said on both sides, judge where the truth lies, and join with the offended person in the admonition, that it may fall with the greater weight, and become more effectual: that in the mouth of two or three witnesses every word may be established, referring to Deu 19:15. So that should the matter be brought before the whole church, these witnesses would be able to testify the truth of the case, and report the steps that had been taken, and what effect they had had; so that things being thus prepared, the case would appear plain and easy, and without difficulty. The whole of this is very agreeable to the rules and customs of the Jews, and is founded on the law, in Lev 19:17, upon which they form rules very much like to these. They represent God himself taking such a method as this, with the sons of men (m): "When the holy blessed God reproves a man, he reproves him in love, privately: if he receives it, it is well; if not, he reproves him among his friends: if he receives it, it is well; if not he reproves him openly before the eyes of all; if he receives it is well; if not, he leaves him, and reproves him no more.'' And this is an instruction to men, how they should reprove their friends. They say (n), "he that sees anything in his friend that is not becoming, he ought to reprove him." And which is elsewhere more (o) largely expressed: "he that seeth his friend walking in a way that is not good, he is bound to reprove him, even a disciple his master; and this he shall do for his good, and in order to bring him to the life of the world to come, or eternal life; and "if he takes it of him, it is well": but if not, he must reprove again, "a second and a third time"; and so he must reprove him many times, if, or until he hears him.'' And this they require to be done, in the most private manner: "reproof out of love (they (p) say) is secret from the children of men; whoever reproves his friend in love, seeks to secrete his words from the sons of men, that he may not expose him thereby to shame and reproach.'' That is, as the gloss (q) on it observes, "he seeks to reprove him in secret, so that he may not be put to shame before many.'' If this way does not succeed, they allow of a public reproof, for so it is said (r); "thou mayest not reprove him with hard words, till his countenance changes; for whoever causes the face of his friend to turn pale publicly, has no portion in the world to come; but thou mayest reprove in the words of heaven, or God; and if he does not return privately, thou mayest make him ashamed publicly, and expose his sin before him; and reproach and curse him, until he returns to do well; so did all the prophets to Israel.'' They plead also for a second reproof, from the text in Lev 19:17 (s). "From whence does it appear, that he that sees anything in his friend unbecoming, ought to reprove him? As it is said, "thou shalt in any wise rebuke", &c. if he reproves him, , "and he does not receive it", (he does not take it kindly, or, as here, he does not hear him,) from whence is it manifest, that he must return and reprove him (or repeat the reproof)? from what is said, reproving thou shall reprove.'' The whole of this is very fully expressed in a few words, by one (t) of their best writers, and in great agreement with these rules of Christ: "He that sees his friend sinning, or going in a way not good, he is commanded to cause him to return to that which is good; and to let him know, that he sins against himself by his evil works; as it is said, "thou shalt in any wise rebuke thy neighbour": he that reproveth his friend, whether for things between him and himself, or whether for things between him and God, "ought to reprove him", , "between him and himself"; and should speak to him mildly, and in tender language; and let him know that he does not speak to, him, but for his good, and to bring him to everlasting life; "and if he receives it of him, it is well, and if not, he must reprove him", "a second and a third time"; and so a man must continually reprove, until the sinner strikes him and says", I will not hear."'' Buxtorf has produced a passage out of one of their writers (u), in the very language in which Christ here delivers himself: "The wise man says, if thy friend does thee an injury, reprove him between him and thee alone: if he hears thee, thou hast already gained; if he does not hear thee, speak to him before one or two, who may hear the matter, and if he will not hear reckon him a "worthless friend".'' One would almost be ready to think, that this writer should mean Christ by the wise man, were it not for the implacable enmity they bear unto him. The above author has cited also the following passage out of the same (w) writer, pertinent to the present purpose: "A friend that declares to thee thy faults, "between him and thee", whenever he meets thee, is better to thee than a friend, that whenever he meets thee, gives thee a golden penny.'' (m) Raya Mehimna in Zohar, in Lev. fol. 35. 4. (n) T. Bab. Betacot, fol. 31. 1, 2. (o) Moses Kotsensis Mitzvot Tora pr. Affirm. 11. (p) Zohar. in Lev. fol. 19. 3. (q) Imre Binah in ib. (r) Milzvot Tora, pr. neg. 6. (s) T. Bab. Erachin, fol. 16. 2. (t) Maimon. Hilch. Deyot. c. 6. sect. 7. (u) Mischar happeninim apud Buxtorf. Florileg. Heb. p. 297. (w) Ibid.

Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. "For how think ye?" saith He; "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 if so be that he find it, he rejoiceth over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father, that one of these little ones should perish." Seest thou by how many things He is urging to the care of our mean brethren. Say not then, "Such a one is a blacksmith, a shoemaker, he is a ploughman, he is a fool," and so despise him. For in order that thou shouldest not feel this, see by how many motives He persuades thee to practise moderation, and presses thee into a care for these. He set a little child, and saith, "Be ye as little children." And, "Whosoever receiveth such a little child receiveth me;" and, "Whosoever shall offend," shall suffer the utmost penalties. And He was not even satisfied with the comparison of the "millstone," but added also His "woe," and commanded us to cut off such, though they be in the place of hands and eyes to us. And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, "The Son of Man is come to save that which was lost," He signifies even the cross, like as Paul saith, speaking of a brother, "For whom Christ died"); and from the Father, for that neither to Him doth it seem good that one should perish; and from common custom, because the shepherd leaves them that are safe, and seeks what is lost; and when he hath found what was gone astray, he is greatly delighted at the finding and the saving of this. If then God thus rejoices over the little one that is found, how dost thou despise them that are the objects of God's earnest care, when one ought to give up even one's very life for one of these little ones? But is he weak and mean? Therefore for this very cause most of all, one ought to do everything in order to preserve him. For even He Himself left the ninety and nine sheep, and went after this, and the safety of so many availed not to throw into the shade the loss of one. But Luke saith, that He even brought it on his shoulders, and that "There was greater joy over one sinner that repenteth, than over ninety and nine just persons" And from His forsaking those that were saved for it, and from His taking more pleasure in this one, He showed His earnestness about it to be great. Let us not then be careless about such souls as these. For all these things are said for this object. For by threatening, that he who has not become a little child should not so much as at all set foot in the Heavens, and speaking of "the millstone," He hath brought down the haughtiness of the boastful; for nothing is so hostile to love as pride; and by saying, "It must needs be that offenses come," He made them to be wakeful; and by adding, "Woe unto him by whom the offense cometh," He hath caused each to endeavor that it be not by him. And while by commanding to cut off them that offend He made salvation easy; by enjoining not to despise them, and not merely enjoining, but with earnestness (for "take heed," saith He, "that ye despise not one of these little ones"), and by saying, "Their angels behold the face of my Father," and, "For this end am I come," and "my Father willeth this," He hath made those who should take care of them more diligent. Seest thou what a wall He hath set around them, and what earnest care He taketh of them that are contemptible and perishing, at once threatening incurable ills to them that make them fall, and promising great blessings to them that wait upon them, and take care of them, and bringing an example from Himself again and from the Father? Him let us also imitate, refusing none of the tasks that seem lowly and troublesome for our brethren's sake; but though we have to do service, though he be small, though he be mean for whom this is done, though the work be laborious, though we must pass over mountains and precipices, let all things be held endurable for the salvation of our brother. For a soul is an object of such earnest care to God, that "He spared not His own Son."

(Verse 14) So it is not the will of your Father who is in heaven that one of these little ones should perish. He refers to the previously stated proposition, of which he said: See that you do not despise one of these little ones; and he teaches this by means of a placed parable, so that the little ones may not be despised. And in what he says: It is not the will of your Father that one of these little ones should perish: whenever one of these little ones perishes, it is shown that it is not by the will of the Father.

What follows, Even so it is not the will, &c. is to be referred to what was said above, Take heed that ye despise not one of these little ones; and so He shows that this parable was set forth to enforce that same saying. Also in saying, It is not the will of my Father which is in heaven that one of these little ones should perish, He shows that so oft as one of these little ones does perish, it is not by the Father's will that it perishes.

The sheep that became lost is the sinner lost from the flock of a hundred. This could refer to the number of the heavenly powers. These powers are capable of speech and reasoning. The one sheep is counted as being among the flock, a part of a great number, as if among “a hundred sheep.” His wandering is the consequence of Adam’s fall. He is searched for. He is of like nature to those who stay at God’s side. He is necessary for their full complement, so that the shepherd may not be deficient and wanting. The summing up of what Paul calls “the whole in Christ” involves the regaining of the deficient part, since the composition of the whole in Christ is not complete because of the deficient and absent one.

We must consider, my brothers, why the Lord declares there is more joy in heaven over converted sinners than over the just who stand firm, unless it is what we ourselves know through daily experience of observation: that very often those who know themselves weighed down by no burden of sins do indeed stand in the way of justice, commit no unlawful acts, yet do not anxiously long for the heavenly homeland, and grant themselves as much use of lawful things as they remember having committed no unlawful ones. And very often they remain sluggish in practicing the highest goods, because they are quite secure in themselves that they have committed no graver evils. But on the contrary, sometimes those who remember having done certain unlawful things, pierced with compunction by their very grief, burn ardently with love of God, and exercise themselves in great virtues, seek out all the difficulties of holy struggle, abandon all worldly things, flee honors, rejoice when insults are received, burn with desire, long for the heavenly homeland; and because they consider that they have strayed from God, they compensate for preceding losses with subsequent gains. Therefore there is greater joy in heaven over a converted sinner than over a just person standing firm, because a commander in battle also loves more that soldier who, returning after flight, vigorously presses the enemy, than the one who never showed his back, and never performed any deed of valor. So too the farmer loves more that land which after thorns brings forth abundant crops, than that which never had thorns and never produces a fertile harvest.

How think ye? If a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine on the mountains, and goeth to seek that which is gone astray? 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. Even so it is not the will of your Father Who is in the heavens, that one of these little ones should perish. What man had a hundred sheep? Christ. For all of the reason-endowed creation, both angels and men, are the hundred sheep, of which Christ is the shepherd, not another sheep. For He is not a creature but the Son of God. So He left the ninety and nine in the heavens, and taking on the form of a servant He came to seek the one sheep, which is the fallen human nature. And He rejoices more over it than over the steadfastness of the angels. This shows in a few words how diligently God pursues the conversion of sinners, and rejoices more over them than over those who are constant in virtue.

He concludes therefore: so it is not the will of your Father, who is in heaven, that one of these little ones should perish. He says less and signifies more, because his will is that they be saved; 1 Tim 2:4: who will have all men to be saved. For if he did not will it, he would not send angels. Ezek 18:23: is it my will that a sinner should die? says the Lord.

FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35) Take heed that ye despise--stumble. 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--A difficult verse; but perhaps the following may be more than an illustration:--Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (Heb 1:13; Joh 1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.

Even so it is not the will of your Father which is in heaven that one of these little ones should perish--How, then, can He but visit for those "offenses" which endanger the souls of these little ones?