Mateus 18
Charles Spurgeon · Citado em PreceptAustin
Mateus 18
Spurgeon says "Children do not try to be humble, but they are so; and the same is the case with really gracious persons. The imitation of humility is sickening; the reality is attractive.” What a kingdom is this, in which every man ascends by willingly going down! C H Spurgeon Commentary - In the kingdom of heaven the least is the greatest. The most humble is the most exalted. He that will fulfill the lowest offices for the brethren shall be highest in their esteem. We have need to use endeavors to make ourselves truly lowly in mind; and if, through almighty grace, we succeed in it, we shall take high degrees in the school of love. What a kingdom is this, in which every man ascends by willingly going down! It is wisdom for a man to humble himself, for thus he will escape the necessity of being humbled. Children do not try to be humble, but they are so; and the same is the case with really gracious persons. The imitation of humility is sickening; the reality is attractive. May grace work it in us! We need to be daily renewed in the spirit of our minds, that we may become simple and humble, as little children, and willing to be the least of all. -- Matthew Henry In summary, when Jesus calls a child to Himself and sets them before the disciples, He illustrates the heart posture required to enter and thrive in the kingdom of heaven: humility, trust, and dependence. This simple yet profound act challenges us to let go of pride, ambition, and self-sufficiency and to approach God with childlike faith and openness. Children in Jesus’ time were considered lowly and dependent, with no significant social status. By pointing to a child, Jesus highlights humility as essential for entering the kingdom. Just as children rely completely on their parents, believers must recognize their dependence on God for everything, including salvation. Children often approach life with sincerity and openness, characteristics Jesus encourages in our relationship with God. Children are eager to learn and grow, making them a fitting model for discipleship. Believers must remain teachable and open to correction. Humbles (5013) tapeinoo from tapeinos = low, not high, figuratively of one's attitude/social position) literally means to level, to cause something to be lower or to make low (eg, to level off a mountain in Lk 3:5 from Lxx of Is 40:4). Tapeinoo means to bow down, to make low, to humble. Most NT uses of tapeinoo are figurative and include the following meanings: To cause someone to lose prestige, to reduce to a meaner condition or lower rank, to abase. To be ranked below others. In secular Greek, the person who was tapeinos described the one who was base, ignoble or of low birth, servile, held in low esteem. Obviously in the Bible, the supreme example of humility and humbling one's self is the Lord Jesus Christ.
Mateus 18
Spurgeon adds that our first "temptation is to despise one, because only one; the next is to despise one, because that one is so little; the next, and perhaps the most dangerous, form of the temptation, is to despise one, because that one has gone astray.” This parable shows how each believer is deeply valued by the Chief Shepherd, Jesus, regardless of their status, mistakes, or spiritual condition. It demonstrates how the Chief Shepherd actively seeks those who have strayed from Him, driven by love and compassion. The fact that the Chief Shepherd doesn’t wait for the lost sheep to return but goes after him, showing His initiative in restoring relationships with those who have wandered. ILLUSTRATION - The effort taken by a shepherd to retrieve one lost sheep has been illustrated in modern times by the story of the discovery of the Dead Sea Scrolls by a shepherd looking in a Qumran cave for a lost sheep. William
Mateus 18
Spurgeon - One lost sheep Matthew 18:12–13 (Full sermon One Lost Sheep) The great deeps of Christ’s love are the same to all his flock, but on the surface there is sometimes a holy storm of joy when any one of them has been newly restored after wandering. Learn the occasion of this demonstrative joy. The wandering one has caused great sorrow. We were all grieved that our brother should become a gross backslider, that such an earnest Christian as he seemed to be should disgrace his profession. Our Lord is still more grieved than we are. When the erring one comes back, we feel a new joy in him. In proportion to the sorrow felt over the wanderer, is the joy manifested when he is restored. Moreover, great apprehensions were aroused; we feared that he was not the Lord’s and that he would go back unto perdition. We trembled for him. That black dread is all over now: the sheep is safe; the doubtful one is saved and restored to the fold. In proportion to the weight of the apprehension is the intensity of the relief. The Shepherd had exercised also great labour over the lost one. He went up among the mountains to find his sheep, but now his labour is fully rewarded, for he has found his lost sheep. He remembers no more his travel and travail, for joy that the sheep is safe. Besides, in this newly-restored one, there are marks of salvation which cause joy. He has been torn with the briars, but he is resting now. See how he lies down in the tender grass! He was weary, worn and almost dead with his wanderings, but now, how happy he is in the presence of his shepherd! How closely he keeps to his shepherd’s footsteps! All this goes to make the shepherd glad! QUESTION - Why would God leave the 99 to find 1? ANSWER - Both Matthew 18 and Luke 15 record Jesus’ parable about a shepherd who leaves 99 sheep in the fold to go in search of one that had wandered away. Jesus gave this illustration in response to the Pharisees who were incensed that Jesus “welcomes sinners and eats with them” (Luke 15:2). The religious leaders in Jesus’ day had structured their system to exalt the self-righteous and exclude anyone who did not live up to their often arbitrary standards (Matthew 23:28). They had added so many rules and regulations to God’s law that no one could keep them all, including the ones who drafted them. When Jesus came along, His methodology confused them. He seemed to be from God, yet He rebuked the outwardly righteous and welcomed the wicked. How could this man know God? So Jesus told them a story, as He did many times in order to explain spiritual truths: “What do you think? If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off? And if he finds it, truly I tell you, he is happier about that one sheep than about the ninety-nine that did not wander off. In the same way your Father in heaven is not willing that any of these little ones should perish” (Matthew 18:12–14). The people of Jesus’ day understood the relationship between shepherds and sheep, but the significance of a shepherd going in search of one lost sheep is sometimes lost on us. It seems strange that a shepherd would leave his flock to search for one missing sheep. We might consider the shepherd leaving the 99 to find the 1 this way: a father and his five children are asleep in their home when the smoke detectors go off. The father awakens to find his house filled with smoke and the sound of flames and crackling timber coming nearer. Panicked, he races to his children’s bedrooms and begins to rouse them. Calling to some and carrying others, he stumbles down the stairs and out the front door. He deposits the sleepy children on the grass a safe distance away and then turns. Gasping for air, he squints through the smoke to count kids: “Tim, Sally, Angel, Jojo—where’s Lilly!” He is missing his youngest, three-year-old Lilly. Four children are safe, one is not. What will this father do? God is a Father. He counts His kids. He rejoices that some are safely in Christ, prepared for eternity and nestled near His heart. But some are missing. Where’s Karen? Where’s Abdul? Where’s Jose? The Father sent Jesus on a rescue mission “to seek and to save the lost” (Luke 19:10). God does not abandon the 99. They are already safely in His kingdom, attended by His angels, and guided by His Holy Spirit (Romans 8:14; Hebrews 13:5). But His heart aches for those not yet in the fold. So the Good Shepherd pursues the lost sheep, woos them, calls to them, and allows circumstances into their lives designed to make them look up. It is often in the bleakest of circumstances that we finally surrender our demands to have our own way. We finally submit to our Shepherd, who carries us back to the fold (Luke 15:5). In John 10, Jesus again refers to Himself as the Good Shepherd, saying, “I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd” (verses 16–17). Then in verses 27–29 He says, “My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand.” The 99 are still important to Him, but He knows the flock is not complete without the lost sheep. And a good shepherd always goes after the lost sheep. In Luke’s gospel, two other parables follow the one about the one lost sheep, and both of them reinforce Jesus’ main point, which is the value of individuals. The parable of the lost coin (Luke 15:8–10) and the parable of the lost son, also known as the parable of the prodigal son (Luke 15:11–32), continue the theme of God as a pursuer of lost people. We were all lost at one time, and the Lord came after us. If He had not taken the initiative, no one could be saved (John 6:44). So, when our Good Shepherd wants to pursue another lost lamb, the 99 who are in the fold can joyfully support the rescue. G Campbell
Mateus 18
Spurgeon comment is good but is related to the KJV which has against you which is not in the best Greek texts - We must not let trespass rankle in our bosom, by maintaining a sullen silence, nor may we go and publish the matter abroad. We must seek out the offender, and tell him his fault as if he were not aware of it; as perhaps he may not be.” Go and show = The first command (first step in reconciliation) is to go (hupago) in the present imperative calling for this continually be the first "step" (pun intended), and frankly a step that requires the "goer" to go Spirit filled (not critical spirit filled) or in dependence on the Holy Spirit. In short, the first step is for the goer to look in the mirror and make sure his face is clean (so to speak - that is, that he has confessed his own sins and repented of any known sin). If this first step is bypassed, the chances of Spirit wrought reconciliation are significantly reduced (in my opinion). The second command is to show him his fault (elegcho), this command in the aorist imperative, giving the sense of "Just do it!" Do not hesitate. Do not procrastinate (It would be easy to delay this task). Obviously the goer may be somewhat uncomfortable (because he knows that he is a sinner and could fall prey to the same sin as the offending brother - study Gal 6:1-5+). The condition for the gentle confrontation is without accompaniment, thus alone and in private. The goer must continually be mindful that his goal is not condemnation but reconciliation and restoration. As a Spirit filled goer keep this axiom ever in your mind - aim to restore, not to shame. THOUGHTS - Are you willing to lovingly expose or confront sin in a way that leads others to restoration? Is your conscience clean before God, making you suitable to be a goer (if not find someone else)? If you are on the receiving end beloved, do you humbly receive correction as an opportunity for growth in grace and a closer walk with Christ? If (note) he listens (akouo aorist active subjunctive) to you, you have won (kerdaino) your brother (adelphos) - Listens to you implies a face to face encounter, not a text message or email. The responsibility lies with the "goer" to initiate the setting so that he listens. In other words, you don't want to do this in the foyer of the church after the Sunday worship service! Bathe your approach and your words in prayer (you might even be led to fast before you approach your brother). You (as the goer) should pray he will open his heart to your gentle confrontation so that it will be received and not rejected. As noted above, be sure you yourself are "right" before the Lord and that you are filled with His Holy Spirit (Eph 5:18+), including a Christ-like attitude of humility (and see 1Co 10:12+). You want to win your brother back into the flock, not flagellate him. Your goal is restoration of relationship not revenge of a wrong committed. Remember that the idea of won is not winning like winning an argument, because as the old saying goes you can win the argument and lose the war. You want to approach this delicate matter with the goal of restoration (equates with winning the brother) and not with a desire to defend yourself as being correct in your pointing out his offense. C H Spurgeon Commentary - MATTHEW 18:15-35 THE KING’S LAW CONCERNING OFFENSES - So far from despising any, we are to seek their good, even when they have done us wrong. Here is a case of personal offense: we are to endeavor to make peace with our brother who has trespassed against us. The offended is to seek the offender. We must not let the trespass rankle in our bosom, by maintaining a sullen silence; nor may we go and publish the matter abroad. We must seek out the offender, and tell him his fault as if he were not aware of it; as perhaps he may not be. Let the remonstrance be between thee and him alone. It may happen that he will at once rectify the wrong; and then we have gained, not our suit, but something worth far more — our brother. We might have lost him: happily, a frank word has won him. God be praised! Believer's Study Bible - Mt 18:15-17 Here and in Mt 16:18 are the only references to "the church" in all of the four Gospels. Government is charged with jurisprudence in civil matters. In the ecclesiastical arena, each local congregation must assume the exercise of its own discipline. Jesus provided a program whereby the local assembly could protect its own sanctity and admonish an erring brother. The system involved three possible encounters with a brother overtaken in a fault. After the individual approach by one brother, one or two additional brethren are to be taken to confront the wayward brother. Only if this failed was the matter to be brought before the entire congregation. Furthermore, this last action involved two steps, the first being an appeal and admonition from the church, and the second, the exercise of the ban. The entire procedure is designed to prevent this exclusion from the church. Few cases would ever proceed beyond the first and second provisions. Even when a case demanded the ultimate drastic action of exercising the ban, the intent was redemptive. The disbarment from fellowship would hopefully awaken the rebellious person. On the other hand, the reputation of God's people would be protected if no disposition for repentance was forthcoming in the erring brother (cf. 1 Cor. 5:1-13; 2 Cor. 2:5-11; Gal. 6:1, 2). Matthew Henry Concise - Mt 18:15-20. If a professed Christian is wronged by another, he ought not to complain of it to others, as is often done merely upon report, but to go to the offender privately, state the matter kindly, and show him his conduct. This would generally have all the desired effect with a true Christian, and the parties would be reconciled. The principles of these rules may be practised every where, and under all circumstances, though they are too much neglected by all. But how few try the method which Christ has expressly enjoined to all his disciples! In all our proceedings we should seek direction in prayer; we cannot too highly prize the promises of God. Wherever and whenever we meet in the name of Christ, we should consider him as present in the midst of us. NET NOTE - The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context). TECHNICAL NOTE - ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 f1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [hamartēsē] and the prepositional phrase εἰς σέ [eis se]). However, if the MSS were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these MSS. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA27 includes the words in brackets, indicating doubts as to their authenticity. Show...fault (expose) (1651) elegcho or elencho is a primary verb but is related to elegchos = bringing to light) means to bring to the light something hidden (especially sin) with the implication that there is adequate proof of wrongdoing (Jn 3:20, Eph 5:11). To expose, to convince someone of their error or sin, leading to a sense of conviction or acknowledgment of wrongdoing (Jn 16:8), to convict (prove guilty), to reprove, to shame or disgrace and thus to rebuke another in such a way that they are compelled to see and to admit the error of their ways. To confront someone about their behavior with the intent of correcting them, often in a direct but loving manner. (Rev 3:19). This sense of elegcho involves not just pointing out faults but doing so with the goal of restoration and growth. To show someone that they have done something wrong and summon them to repent. Sound doctrine is one way to confront and correct false beliefs (Titus 1:9), which underscores the vital importance of Bibliocentric exhortation! 1) To scrutinize or examine carefully, bring to light, expose. (2) To convict, to show to be wrong. Elegcho was used in the Greek law courts not merely of a reply to an opposing attorney, but of a refutation of his argument. (3) To convince someone of error. (4) show to be false or erroneous (5) To reprove, admonish in the sense of setting right. (6) To rebuke, reprove by chastisement. Elegcho is often used in the context of God or the Holy Spirit bringing conviction of sin to lead people to repentance and spiritual growth. Whether exposing, convicting, or rebuking, the aim of elegcho is not to humiliate but to bring the person back into right standing with God and others. Elegcho is a biblical tool for maintaining truth, correcting errors, and encouraging spiritual maturity within the church and individual lives.