A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 18
CHAP. XVIII.
Our Lord dischargeth prelacy among his Disciples, to ver. 7. Commandeth to eschew offences, to ver. 15. And to remove them (when they should fall out) by discipline and forgivenesse mutuall.
Ver. 1. AT the same time came the Disciples unto Iesus, saying, Who is the greatest in the kingdom of heaven?
THe Disciples dreaming of a worldly kingdome of Christ, do strive for state among themselves; Hence learn, 1. The seed of ambition and prelacie is old in Ministers, and ground was found to foster it in the unmortified corruptions of the Apostles; for here they are disputing, Who is the greatest in the kingdome? 2. Neither Peter nor any other of the Apostles had supremacie or majority of power over the rest; for here they ask Christ, Who is the greatest? They did not acknowledge any one greater then another, but referred the determination of this unto Christ, who simply disallowed the question, as sinfull.
Ver. 2. And Iesus called a little child unto him, and set him in the midst of them.
3. And said, Verily I say unto you, Except you be converted, and become as little children, ye shall not enter into the kingdom of heaven.
This pestilent and pernicious evil Christ dischargeth & disswadeth them from by six reasons; The first reason, which comprehendeth a doctrine in it, except you study to be as far as this little child is, from seeking of preheminence one over another, in the church or kingdom of heaven here beneath, you shal not enter into the kingdom of heaven, which is above. 2. Learn, that the mortifying of ambition and renunciation of prelacy, and folowing of humility, is so hard a lesson to be learned, that there is need of teaching of it in an odd way by the eye, as well as by the ear, therfore, Is a yong child set, as a copy of the lesson, before the Disciples eyes. 3. Howsoever Christ hath ordained sundry degrees of office-bearers in his house, yet he will have no majority of power of any one over the rest of that office, but will have men so far from affecting of it, as a young child is, who knoweth not what striving for state doth mean; therfore saith he, Except ye become as children. 4. If this wicked root set up the self in a man, he must repent him of any motion toward it, and be converted; and if being convinced of the sin, he shall not be converted, and repent of it, he shall not enter into the Kingdom of Heaven which is above; for so much saith our Lord here to the Apostles, Except ye be converted, and become as little children, ye shal not enter into heaven.
Verse 4. Whosoever therfore shall humble himself as this little childe, the same is the greatest in the kingdome of heaven.
A second reason, The man furthest from affectation of preheminence, is the man worthy of most estimation before men; therfore beware of looking toward prelaticall preheminence of one over another. Doct. True greatness of Ministers stands not in being one over another in majority of power, but in humility and farnesse from seeking a prelacy or preheminence over their brethren; for, Whosoever shall humble himself as this little child, saith he, is the greatest in the kingdome of heaven.
Ver. 5. And whoso shall receive one such little child in my name, receiveth me.
6. But whoso shall offend one of these little ones, which beleeve in me, it were better for him that a milstone were hanged about his neck, and that hee were drowned in the depth of the sea.
The third reason; I give authority unto every messenger of the Gospel, even to the meanest and most averse from this sort of preheminence, that, Whosoever receiveth him, receiveth me, &c. Therefore be content with this common honour, and seek not greatnesse of one over another. The fourth reason, the ministeriall authority is not augmented by prelatical power erected among you, nor diminished for want of it, therfore beware of prelacy; for I do give the authority of Embassadors to the meanest whom I send, even to the most humble, so as, Whoso receiveth such an one in my name, receiveth me. This may content a moderate man. A fifth reason; affectation of Majority over the brethren, is a stumbling block to little ones who beleeve in me, Therefore beware of it; for, Whoso shall offend any of these little ones, &c. The sixth reason is from the danger, if they do otherwise, that it were better for a man to die a violent and ignominious death, then by affectation of prelacy, and despisisng the simplicity of a sent Minister, to hinder the work of the gospel in his hand, or the salvation of any beleever, how mean soever he be, Better, saith he, that a milstone were hanged about his neck, &c.
Ver. 7. Wo unto the world because of offences: for it must needs be that offences come: but wo to that man by whom the offence cometh.
Here in general he dischargeth laying of any stumbling block before others, whether by word or deed, or any other way, which may induce any man to sin, or may hinder him in the course of obedience of God: the reasons of the discharge are seven, which are so many doctrines. The 1. reason, Much wo, much sin and misery is to come upon the world by stumbling blocks cast before them: Therfore beware of offences; for, Wo unto the world because of offences. The 2. reason, Greatest woe abideth the man by whom offence is given; But wo to such a man by whom offences come; Therfore beware of offences. Doct. 1. There is a necessity of offences coming, or that stumbling blocks or inducements to sin, and meanes to turn men away from the right paths of the Lord, shall be laid in mens way; a necessity is in regard of the inclination that mens corrupt natures have to be drawn, and to draw others unto sin: a necessity is, in regard of God… decree, to permit such stumbling blocks for the trial of some, and punishment of others; for, Offences must come. 2. Whatsoever mischief shall come, or may come by a stumbling block, shal be imputed unto him who giveth offence, or layeth a stumbling block in others way; for, Wo to the man by whom the offence cometh. 3. Neither the necessity of the coming of offences in Gods providence, nor the imputation of the mischief done unto the man who giveth offence, shall excuse the party that taketh offence, or save him from wrath; for stil this standeth, Wo to the world, because of offences.
Ver. 8. Wherfore if thine 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 then having two hands or two feet, to be cast into everlasting fire.
9. And if thy eye offend thee, pluck it out, and cast it from thee … it is better for thee to enter into life with one eye, rather then having two eyes to be cast into hell fire.
A third reason; Whatsoever thing it be which is the cause of a sinfull fall to your selfe, or to your neighbour, were it as profitable or necessary as your eye, or your foot, in your estimation, it is better to be deprived of it, then to sin, and so be cast in hell with it; therfore beware of giving offence. Hence learn, 1. That the cause of stumbling our selves, and moving others to stumble, is in our selves, to wit, some beloved lust, precious and profitable perhaps in our estimation, as our eye, or our hand, or our foot; therfore saith he, If thy hand, eye, or foot offend thee.2. Such beloved lusts must either be mortified and cut off, or else we cannot but perish: and therfore better these lusts be abandoned and cut off, then they and we should both perish; Cut them off, saith he; better for thee, &c.
Ver. 10. Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their Angels do alwayes behold the face of my Father which is in heaven.
A fourth reason; Despising any of these little ones must be eschewed: therfore the laying of stumbling blocks must be eschewed; for not caring to offend them, is to despise them: Therfore saith he, Take heed ye despise not one of these little ones. The fifth reason; God esteems of the meanest of these little ones so much, that the good Angels, who daily enjoy Gods glorious presence, are ministring spirits appointed to attend them: Therfore do not despise them, by not caring to stumble or offend them. Doct. If we consider what price God and his holy Angels set upon the meanest christian, we would be loath to despise or offend them; for, Their angels behold Gods face.
Vers. 11. For the Son of man is come to save that which was lost.
The sixth reason; I came to redeem the meanest of Beleevers, even such as count themselves lost; Therfore ye should not despise them, by not caring to offend them. Doct. The estimation and love that Christ hath of and toward the meanest christian, should move us to beware to offend or despise them; for, The Son of man is come to save that which was lost.
Ver. 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 mountaines, and seeketh that which is gon astray?
13. And if so be that he find it, verily I say unto you, he rejoyceth more of that sheep than of the ninety and nine which went not astray.
14. Even so, it is not the will of your Father which is in heaven, that one of these little ones should perish.
The 7th reason; It is not the will of the Father that any the least christian should perish, and therefore ye should not despise them, or misregard their offence or stumbling, where-through they may perish: This is set down in the parable of a good Shepherd; the scope whereof is to shew, that as a good shepherd regards every one of his sheep, and if they wander, will carefully seek to reclaim them and save them; so doth God regard the meanest of his elect, the meanest of christians, so as he will reclaim them from their sins, and danger of perishing, as the Text sheweth: How think ye, if a man have so many sheep? &c. Doct. 1. He that scandalizeth his neighbour doth what he can to make him perish, as the opposing of the will of the Father to preserve him, unto the power of a stumbling block, doth import. 2. Do the divell or his instruments what they can to hinder the salvation of Beleevers, God will preserve them; for, It is the Fathers will that one of these little ones should not perish. 3. Albeit he that layeth a stumbling block before his brother, shall not be able to destroy him, yet he may put him out of the way a little, and hinder him in his course to heaven, as the parable of the shepherds reducing of the wandring sheep doth shew.
Vers. 15. Moreover, if thy brother trespasse against thee, go and tell him his fault between him and thee alone: if he shall bear thee, thou hast gained thy brother.
After disswading us from stumbling of others, he teacheth us how to remedy scandals given unto us by others, that the offender may be reclaimed, and the church receive least damage therby: and 1. He giveth direction about private scandals, saying, Moreover, &c. Doct. 1. When scandal is given, we must not onelyonly beware our selves to stumble, (though we cannot eschew but be grieved) but also must study to reclaim the offender; for this direction is given to us, to remedy scandals given. 2. The scandalous sin of a brother, or professed believer especially, must be cared for, and cured by believers; If thy brother offend thee. 3. Private admonition especially, in case the offence be private, is a mean of reclaiming our brethren from their sinful courses, Go tell him his fault alone. 4. It is not necessary to divulge every fault which we alone know, or to let others know of it; for it is said, Tell him between him and thee alone. 5. The most disc…eet, easie, and gentle wayes are first to be assayed in the case of private offences; Therefore saith he, Tell thou him alone. 6. It is the gaining or saving of a brother, to reclaim him from his sin: and an obligation put upon the reclaimed sinner, toward the Brother who admonished him; for saith he, Thou hast gained thy brother. 7. We are bound to hear and obey private admonition, even as we would be saved; for, if he bear thee, saith he, thou hast gained thy brother.
Ver. 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.
Now he teacheth how to proceed, if private admonition prevail not. Doct. 1. If private admonition profit not, and the party admonished will not amend, we must not give over the cure of his scandalous course, but must use further means, and take the assistance of some others to help to reclaim him; Therefore saith he, Take with thee one or two more. 2. The admonition of two or three, serveth to convince the Offender of his fault the more clearly, or to bear witnesse against him in case of his disobedience; for, In the mouth of two or three witnesses every truth shall be established.
Ver. 17. And if he shal neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a… heathen man and a publican.
The former failing, he teacheth what further must be done, Doct. 1. When more private means avail not to remedy a scandall, Christ hath appointed more and more publick Censure and Discipline in his Church; for he saith, Go tell the Church. 2. Christ hath appointed a church of Governours, or rulers over congregations, and over all particular persons within the same, which must attend the complaints of the Offended, and remove scandals, and who have power to call before them, and to examine and censure the Offender for that end; for so importeth Christs saying, Tell it unto the Church. 3. The Church hath means and power to remove publick scandall, which being imployed by the church, and obeyed by the Offender, Excommunication is not to be used; for Neglecting to heare the Church, presupposeth the church Direction and Order to be given forth for amendment of the Offender, and removing of the scandall. 4. When the church hath given sentence upon the Offender, and hath appointed the way to remove the scandall, then the Offender should obey in the Lord; for Christ declareth it a sensurable fault, to Neglect to bear the Church. 5. If the Offender disobey the churches direction, for removing of the scandal, then the church may and should excommunicate the obstinate; that is, declare him to be deprived of the honour of a Christian, till he repent, and to be holden in such dis-respect, as the heathen and publicans were by the Jewish Church in those dayes; for, Let him be to thee such, presupposeth, he is found and declared by the church to be holden for such. 6. When the church declareth an offender contumacious, or excommunicateth him as unworthy of the fellowship of the Saints, for his present abominable condition; then every beleever must carry himself toward the excommunicate, as toward a man disgraced, and cast out of church-honour; for Christ hath said, Let him be unto thee as an heathen man, that is, as one without the church; and a publican, that is, a despised sinner; for so were Publican… esteemed of among the Jews, to the intent the Offender may be ashamed of his sin, and repent.
Ver. 18. Verily I say unto you, whosoever ye shall binde on earth, shall be bound in heaven: and whosoever ye shall loose on earth, shall be loosed in heaven.
Here our Lord confirmeth the Authority given unto the church, or Assembly of church-Governours. Doct. 1. The church, or Assembly of church-Governours hath authority from Christ, in Christs name to pronounce guilty, and lyable to judgment, and to pronounce absolution and remission of sin, as they finde cause; for saith he, Whosoever ye binde, or ye loose. 2. Christ will ratifie in heaven, what the church assembled do in his Name, in the exercise of the keyes of Doctrine and Discipline, whether to the condemning of the guilty, or absolving of the penitent; for he saith, It shall be bound in heaven, loosed in heaven.
Ver. 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.
20. For where two or three are gathered together in my Name, there am I in the midst of them.
To give assurance that the execution of his ordinances by the church, shall be ratified in heaven, he sheweth them, that the consent of never so few of his Saints, agreeing together upon a petition unto God, shall have a blessed effect in heaven; how much more shall the consent of the church-Rulers in execution of publick ordinances be ratified and have effect: and this he further confirmeth, by certifying us of his gracious presence, where never so few, two or three, suppose there be no more Rulers in some small congregations, are met in his name: much more when a greater number do assemble and meet for his publick service: Hence learn, 1. That for mutuall edification one christian may take the help of another, for prosecuting joyntly some particular petition before God; for it is said, If two of you shall agree upon a petition, &c. 2. God doth so love the communion of Saints, that the consent of more of his children in one suplication, hath the encouragement of this particular promise; for, What they ask shall be done. 3. If the consent of some shall be blessed when they joyntly prosecute one petition, much more may the church be confident, that their publick consenting unto the execution of Christs ordinances shall be blessed; for this the scope of the speech importeth. 4. No meeting or gathering together of the Saints can have expectation of a blessing, except it be in Christs name, that is, in so holy a manner, and upon such warrantable grounds, as his glory, and the welfare of his church be promoved therby, and not hindred; for he promiseth his presence only to such as are gathered in his Name.
Vers. 21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
22. Iesus saith unto him, I say not unto thee, Until seven times: but till seventy times seven.
For clearing of the matter of private admonition, and publick censures, a question is moved by Peter, how oft we should forgive offences unto our brethren, professing repentance; which Christ answereth: Hence learn; That it seemeth to our corrupt nature that we should not forgive faults to the same person, many times falling therein; for, How oft, and till seven times, which seemeth abundance, importeth so much. From Christs answer learn, 1. That we should set no number to the times of forgiving the penitent, were it untill seventy times seven times, that is, how oft soever. 2. The Lord delighteth in large mercy, and standeth not how oft soever to give mercy, providing the party be truly penitent; for otherwayes we must not deceive our selves, God will not be mocked t… fo…e that commandeth man to shew mercy so oft, will no… refuse to give mercy himself.
Ver. 23. Therfore is the Kingdome of heaven lik…d unto a certain King which would take account of his servants.
24. And when he had begun to reckon, one was brought unto him which ought him ten thousand talents.
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.
26. The servant therfore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
27. Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
28. But the same servant went out, and found one of his fellow-servants, which ought him an hundred pence: and he laid hands on him, and tooke him by the throat, saying, Pay me that thou owest.
29. And his fellow-servant fell down at his feet, and besought him saying, Have patience with me, and I will pay thee all.
30. And he would not: but went and cast him into prison, til he should pay the debt.
31. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done.
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.
33. Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee.
34. And his lord was wroth, and delivered him to the tormentors til he should pay all that was due unto him.
35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
This doctrine is cleared and confirmed by a parable, the scope wherof is to shew, that except we be willing to forgive, and do forgive particular injuries done to us, how oft soever our brother shall desire pardon, we cut our selves off from being pardoned of God, against whom we do sin oftner then any man can do against us. According then to the scope of the parable, we are taught, 1. That our sins against God are moe, and more heavie, then any which our brethren do comitt against us; for mens injuries against usare but pennies in comparison, but our faults against God are thousands of talents. 2. God is readier to forgive us our greater sins, then we are ready to forgive our brethren their petty offences against us. 3. The consequence of Gods mercy toward us, should move us to be mercifull one toward another. 4. He who will not forgive his brother his trespasses, and that from the heart sincerely, the Lord will not forgive that man his sins, but wil cast him in hel, til he pay for his sins, and that shall never be. To dispute here of the recalling of remission of sins, is without ground, and not to the purpose, for the scope is fulfilled in this, that as the wicked servant who did not forgive his fellow-servant, got not forgivenesse, but was cast in Gaole, and into the tormentors hands, so neither should any get forgivenesse from God, who did not forgive men their trespasses.