Matthew 18 (KJV)

Matthew 18:1–9

Who is the greatest, and causing others to stumble

At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, 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. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. 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.

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! 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. 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.

The disciples ask who is greatest in the kingdom of heaven. Jesus places a child among them and says they must change and become like children to enter the kingdom; whoever humbles himself like this child is greatest, and whoever welcomes such a child in his name welcomes him. But anyone who causes one of these 'little ones' to sin would be better off drowned with a millstone round his neck, and it is better to lose a hand, foot or eye than to be thrown into the fire.

What does this mean?

To 'be converted' (KJV) or 'turn' (WEB) means to change direction. To 'offend' (KJV) or 'cause to stumble' (WEB) means to lead someone into sin or away from faith. The millstone is literally a 'donkey's millstone', the large upper stone of a mill turned by an animal.

Historical context

Children had little status in the ancient world: they had no legal standing and were valued mainly for their future. The point is not children's supposed innocence but their lowliness and dependence.

Why does it matter?

This begins the fourth of Matthew's five teaching blocks, often called the community discourse, about how disciples are to treat one another. The 'little ones' are its vulnerable members; the hand-and-eye sayings repeat 5:29–30, here applied to harm done to others. The reversal of status returns in 20:25–28.

Editorial notes, not scripture.

Matthew 18:10–14

The lost sheep

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. For the Son of man is come to save that which was lost. 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? 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 which is in heaven, that one of these little ones should perish.

Jesus tells the disciples not to despise these little ones, whose angels always see God's face. If a man with a hundred sheep loses one, he leaves the ninety-nine to look for it and rejoices when he finds it. In the same way, God does not want any of these little ones to be lost.

What does this mean?

The angels of the little ones reflect Jewish belief in guardian angels (compare Psalm 91:11; Acts 12:15); 'always behold the face' implies direct access to God.

Historical context

A hundred sheep was a modest flock. Shepherds were responsible for each animal and had to account for losses.

Why does it matter?

Verse 11 is missing from the earliest manuscripts and is thought to come from Luke 19:10; the KJV and WEB include it. Luke tells this parable in reply to critics of Jesus' welcome to 'sinners' (Luke 15:3–7); Matthew applies it to members of the community who stray.

Editorial notes, not scripture.

Matthew 18:15–20

When a fellow disciple sins

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. 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. 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. 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. 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. For where two or three are gathered together in my name, there am I in the midst of them.

Jesus gives a procedure for dealing with a fellow believer who sins: speak to him privately, then with one or two witnesses, then before the whole assembly; if he still refuses to listen, treat him as an outsider. He gives the community authority to bind and loose, and promises to be present where two or three gather in his name.

What does this mean?

'Church' (KJV) or 'assembly' (WEB) translates ekklesia, as in 16:18; here it means a local gathering of disciples. 'As an heathen man and a publican' (KJV) means as someone outside the community. The authority to bind and loose given to Peter (16:19) is now shared by the community.

Historical context

The requirement of two or three witnesses comes from Deuteronomy 19:15.

Why does it matter?

Many scholars see this passage as reflecting the life of Matthew's own community. The promise of Jesus' presence echoes 'God with us' (1:23) and 'I am with you always' (28:20); the Mishnah, from around AD 200, says something similar of God's presence where two study the Law together.

Editorial notes, not scripture.

Matthew 18:21–35

The unforgiving servant

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.

Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 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. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 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. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. 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: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

Peter asks whether he must forgive as many as seven times. Jesus says 'seventy times seven', and tells of a king who cancels a servant's enormous debt; the servant then seizes a fellow servant over a small sum and has him jailed. Hearing of it, the king hands the first servant over to the jailers. So God will treat those who do not forgive from the heart.

What does this mean?

The Greek can mean seventy-seven or seventy times seven; either way it means without limit, and it may echo Lamech's boast of seventy-sevenfold revenge (Genesis 4:24). 'Pence' (KJV) are denarii; a denarius was roughly a day's wage. 'Tormentors' were jailers who might use torture.

Historical context

A talent was worth about six thousand denarii, so ten thousand talents was an unimaginable sum, far beyond any servant's means; a hundred denarii, about a hundred days' wages, was real but repayable. Debtors and their families could be sold into slavery or imprisoned until relatives paid.

Why does it matter?

The parable dramatises the petition 'forgive us our debts, as we forgive our debtors' (6:12).

Editorial notes, not scripture.