Mateus 18
R.C.H. Lenski · Citado em PreceptAustin
Mateus 18
Lenski - With the little child most likely still in his arms as he sat in Oriental fashion, Jesus reverts to v. 5, etc., and amplifies what he has already said. There he warned against the extreme mistreatment, any entrapment of his little ones. (Borrow Matthew page 690) See (horao - present imperative) that you do not despise (kataphroneo) one of these little ones - Note this command to see, take heed, take care or beware is in present imperative calling for concentrated, continuous practice which in turn calls for us to depend on the Holy Spirit to obey. You are not to think little of, to look down on, or to treat with contempt or disregard little ones, referring to believers. They are not to be disregarded, as though they amounted to little or nothing, unimportant, of little worth and so to treat them with disrespect, disdain or contempt. Note the number one which means that every single little one is precious in His sight. To sum up disciples must not only deal radically with sin in their own lives, they must also studiously avoid looking down on their brothers and sisters (cf. Ro 14:3, 10, 15). For I say to you that their angels (aggelos/angelos) in heaven continually see the face (prosopon) of My Father who is in heaven - He explains why the little ones are not to be despised. He says there are angels who have access to the Father that in some manner care for these little ones. The writer of Hebrews asks of angels "Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?" (Heb 1:14+) In ancient royal courts, those who "saw the face" of the king had direct access to him, symbolizing privilege, favor, and the ability to present petitions on behalf of others. Angels who continually see the face of God are depicted as having immediate and constant access to Him. This suggests their readiness to act on His behalf and their ongoing communication with Him about the "little ones." This imagery emphasizes that God is deeply involved in the care of His people, particularly the vulnerable. It conveys that nothing concerning the "little ones" escapes His notice. John Broadus - There is in this no sufficient warrant for the popular notion of “guardian angels,” one angel especially assigned to each individual; it is simply said of believers as a class that there are angels which are their angels; but there is nothing here or elsewhere to show that one angel has special charge of one believer.... It cannot be positively asserted that the idea of guardian angels is an error, but there is no Scripture which proves it true, and passages which merely might be understood that way do not suffice for the basis of a doctrine John MacArthur makes an excellent point writing "The fact that Almighty God is so concerned about the care of His beloved children that He has hosts of angels in His presence ready to be dispatched to their aid demonstrates clearly how valuable believers are and how unthinkably wicked it is to look with disdain on someone whom God so highly prizes." Certainly Jesus means that the Father takes special care of his "little ones" who believe in Him. -- A T Robertson C H Spurgeon Commentary - 10,11 - The humble in heart, though judged to be fools among the ungodly, must not be so judged of by us. Take heed that ye despise not one of these little ones . We must see to it that we never look down on them with the pit, which is akin to contempt. They are very dear to God: they are cared for by angels, ay, by the presence angels who dwell near the eternal throne. Their angels are not in the rear rank, but in heaven do always behold the face of the Father. The highest courtiers of glory count it their honor to watch over the lowly in heart. Those who are servants to poor saints and little children are allowed free entrance to the King: what must he think of his little ones themselves? Nay, this is not all. Jesus himself cares for the poorest and neediest. Yes, he came to save that which was lost. How dare we then be proud, and despise a child because of its youth, or a man because of his poverty, or his want of intelligence? The angels and the angels’ Lord care for the most despised of our race; shall not we? Illustration - A Teacher's Kindness: A child in a classroom struggles to keep up with their peers. Instead of dismissing them as "unimportant," the teacher patiently helps, encourages, and guides them. Over time, the child gains confidence and grows. In the same way, Christians are called to uplift and nurture the "little ones," seeing their value and helping them grow in faith. Illustration - The Ignored Invitation - Imagine a banquet where one guest is dressed poorly and another is dressed lavishly. The host gives all their attention to the well-dressed guest while ignoring the other. The neglected guest feels unwelcome, though they were equally invited. In the same way, when we ignore or look down on fellow believers, we forget that all are equally invited to God’s kingdom and valued by Him. Illustration - A Parent’s Vigilance: Imagine a parent watching over their child at play, always attentive and ready to intervene if harm approaches. The child may not be aware of the parent’s constant vigilance, but the parent’s love drives their care. God’s angels, who continually see His face, serve in a similar way, always vigilant and ready to act for the "little ones" under God’s command. Despise (2706) kataphroneo from kata = down + phroneo = to think, have understanding <> phren = mind, faculty of perceiving and judging) literally means to think down upon and so to despise, scorn, hold in contempt, not care for because it is thought to be without value. It means to "think little of". The idea is to look down on someone or something with contempt or aversion, with the implication that one considers the object of little value or as unworthy of one’s notice or consideration. To despise something is to look down on it as inferior and not worth consideration or care. It is to disdain it and treat it with contempt as being worthless. KATAPHRONEO - 9V - Matt. 6:24; Matt. 18:10; Lk. 16:13; Rom. 2:4; 1 Co. 11:22; 1 Tim. 4:12; 1 Tim. 6:2; Heb. 12:2; 2 Pet. 2:10 Has an Angel Helped You This Week? SCRIPTURE: Acts 12 (Nelson's Annual Preacher's Sourcebook 2004) INTRODUCTION: Has an angel helped you this week? Hebrews 1:14 says that angels are ministering spirits sent to serve those who inherit salvation. The early Christians benefited from angelic ministry. Angels are mentioned in the Book of Acts in chapters 1, 5, 6, 7, 8, 10, 11, 12, 23, and 27. In Acts 12, we have three fascinating insights about this angelic ministry. 1. The Delivering Angel (vv. 7–11). 2. The Personal Angel (v. 15). Luke passes along the comment, “It is his angel,” without comment, leaving unanswered the question about the Jewish belief that each of God’s children has an angel assigned to him or her. (see Matt. 18:10; Dan. 10:21; Ps. 91:11). 3. The Death Angel (vv. 20–24). Angels can kill people. They are sometimes God’s instruments of judgment. CONCLUSION: We may not be able to see them, and we aren’t sure of all their activities, but we know the angels of God are watching over us. Ways We May Despise or Look Down on Other Believers 1. Through Pride or Superiority: Thinking of ourselves as better, more spiritual, or more mature than others can lead to dismissing their value or contributions. Example: Believing a new believer's struggles make them "lesser" in the kingdom. Criticizing others for not knowing as much Scripture or theology. This attitude fosters division and discouragement within the church. 2. Ignoring or Neglecting Their Needs: Failing to care for or help others when they are in need shows a lack of love and concern. Example: Avoiding a struggling believer because their problems feel inconvenient. Refusing to support or encourage someone going through a spiritual battle. This neglect can cause others to feel isolated, unloved, or unworthy. 3. Judging or Criticizing Harshly: Passing harsh judgment on others for their faults, mistakes, or spiritual weaknesses instead of showing grace. Example: Pointing out someone’s flaws publicly without compassion. Assuming the worst about someone based on appearances or limited knowledge. Harsh criticism can crush someone's spirit and damage their relationship with God and the church. During one of Dwight L. Moody's British campaigns he was repeatedly mocked in the press for his lack of proper English and his homey style. When asked to speak at Cambridge University, the epitome of British intellectualism and sophistication, Moody apparently decided to capitalize on that image in order to gain the attention of the audience. His comment no doubt also had the effect of pointing up the superficiality and irrelevance of the criticism of his grammar. He opened his message with the words, "Don't let nobody never tell you God don't love you, cause He do." 4. Imposing Legalism: Holding others to extra-biblical standards or traditions that create unnecessary burdens. Example: Criticizing someone for their worship style or appearance because it doesn’t align with personal preferences. Demanding perfection instead of walking alongside someone in grace and discipleship. Legalism stifles spiritual growth and creates a culture of fear and performance. 5. Failing to Forgive: Harboring resentment or refusing to extend forgiveness to a fellow believer leads to division and bitterness. Example: Avoiding reconciliation because of past disagreements. Holding onto grudges instead of pursuing peace and unity. This not only damages relationships but can also lead others to stumble in their faith. 6. Showing Partiality: Favoring certain believers based on status, wealth, or outward appearances while ignoring others. Example: Welcoming prominent or influential people while neglecting those who are poor or quiet. Building cliques within the church that exclude others. Partiality creates divisions in the body of Christ and undermines the unity Jesus calls for. 7. Causing Others to Stumble: Acting in ways that tempt or lead others into sin, or discouraging their spiritual growth. Example: Exercising personal freedoms (e.g., alcohol consumption, entertainment choices) without regard for how it might affect a weaker believer. Mocking or dismissing someone’s convictions or struggles. This can damage a believer’s conscience or cause them to turn away from faith altogether. The Angels Watch (Inspired by Matthew 18:10) Do not despise the little one, Their journey here has just begun. Though small in stature, they are known, Before God’s throne, they’re never alone. For angels guard with watchful care, Each child who breathes God’s precious air. Their faces gaze upon the King, In heaven’s courts where praises ring. What worth is found in fragile hearts, In lives where innocence imparts. The Father’s love for them runs deep, A sacred trust we’re called to keep. So let us cherish, guard, and guide, The little ones who by us abide. For in their joy, their laughter bright, Resides a glimpse of heaven’s light. Beware the thoughtless words or deeds, That trample tender hearts and needs. For God’s own eyes are ever near, And angels’ voices fill His ear. Honor the children, the young, the small, For through their faith, He speaks to all. In their simplicity, God’s truth is shown, And through their lives, His love is known. PRECIOUS IN HIS SIGHT - Some Christians need to be humbled because they have too exalted an opinion of themselves; others stand in constant need of encouragement because they have a tendency to dwell too much upon their own inadequacies. One of the problems a minister faces is that of preaching messages which will convict the proud without utterly discouraging those who have a difficult time believing they could possibly be precious in the sight of God. Our Savior, using a little child as an object lesson, very effectively humbled the self-seeking disciples; yet, at the same time, He showed lowly believers that they were important in God's sight. He told the Twelve they needed to become like that little one, ever realizing their personal inadequacy and their complete dependency upon Him. If they failed to do so, they would not be fit to take their places in His kingdom. Our Lord then pointed out that every Christian, however obscure and unimportant in the eyes of man, is still precious to God. To fellowship with these lowly ones is to honor the Savior (Matt 18:5), but should unbelievers seek to harm them, Jesus warns that such persecutors will be severely judged (Matt 18:6, 7). Moreover, to despise any of those who come to Christ in a childlike spirit is to take a position which is completely contrary to God's attitude toward them. He has, in fact, appointed holy angels as their representatives in the court of Heaven. As the shepherd is concerned about one straying sheep, so the Lord Jesus places great value upon even the lowliest believer. The humble, God will keep and bless; They are the objects of His grace. To such, His promises are sure; Their angels e'er shall see His face! — Bosch To have the comforts of grace and God's full blessing, humble yourself; for the holy place is ever the lowly place! GUARDIAN ANGELS? MATTHEW 18:10 Discovering God: 365 Daily Devotions - Page 323 When a construction worker in Austria went to take his lunch break, he slipped on some tiles and plunged off a roof, falling twenty-six feet. Despite landing on concrete, he was unhurt. He got up and went off to enjoy his lunch. An Austrian newspaper, reporting the story, speculated that his guardian angel must have been watching over him.[56] For centuries, theologians have debated whether everyone has a guardian angel. We get excited thinking about the prospect, and there are a couple of verses that may indicate the possibility (Matthew 18:10; Acts 12:15). We don’t know everything about how angels sometimes protect people. We do know for certain that a host of angels are available to do God’s bidding on our behalf. Elisha was surrounded by many angels in 2 Kings 6:17, and several angels carried Lazarus to heaven in Luke 16:22. According to Psalm 91, God gives His angels (plural) charge over us to keep us in our ways. Whatever we believe about guardian angels, we know that angels are involved in our lives every day and at every juncture of life. Through the long night watches may Thine angels spread their white wings above me, watching round my bed. SABINE BARING-GOULD Wayne Grudem - Do People Have Individual Guardian Angels? - Systematic Theology Scripture clearly tells us that God sends angels for our protection: For he will command his angels concerning you to guard you in all your ways. On their hands they will bear you up, lest you strike your foot against a stone. (Ps. 91:11–12) But some people have gone beyond this idea of general protection and wondered if God gives a specific “guardian angel” for each individual in the world, or at least for each Christian. Support for this idea has been found in Jesus’ words about little children: “In heaven their angels always see the face of my Father who is in heaven” (Matt. 18:10). However, our Lord may simply be saying that angels who are assigned the task of protecting little children have ready access to God’s presence. (To use an athletic analogy, the angels may be playing “zone” rather than “man-on-man” defense.)7 When the disciples in Acts 12:15 say that Peter’s “angel” must be knocking at the door, this does not necessarily imply belief in an individual guardian angel. It could be that an angel was guarding or caring for Peter just at that time. There seems to be, therefore, no convincing support for the idea of individual “guardian angels” in the text of Scripture. Gems of Gold - “Take heed that ye offend not one of these little ones.” (Matt. 18:10.) Offend another! Wilt Thou, Lord, forgive! What pangs to others must my words have brought, My hasty words—what wreckage they have wrought Upon my brother! Teach me how to live. Offend another! That would cause Thee pain; Thy weakest child is of Thy life, a part, May I not wound him by my anger’s dart— For he’s my brother— Let me wrath restrain. Some are afraid to offend a “great one” in the church, who exercises authority; Christ, however, said, “Take heed that ye offend not one of these ‘little ones.’ The little one could hardly offend the truly great; or, the weak one offend the truly strong. It is God’s “little one,” that we must tenderly shield. Offenses against God’s “little ones” cause them to falter. Therefore, Christ said: “Take heed that ye cause not one of these little ones to stumble.” How careful the spiritual saints should be, lest some carnal believer find in him, that which will shake his feeble faith. The youth seeks the guidance, and the helping hand of his senior; even so, babes in Christ will look to matured saints for aid. God help us, lest by word or deed, or even by an impatient look, we cause someone, weaker than we, to fall. Christ even taught us to love our enemies, not to revenge ourselves upon them. We need to guard our words, and watch our way Lest we should cause some “little one” to fall; We need to help the feeble, guide the small, And ne’er to cause their trembling feet to stray. God’s “little ones” look up to us for aid, They think of us as stalwarts, true, and tried, As those in whom they truly may confide; Beware lest we should make their souls afraid. PRINCE AND SIMPLE FOLK The Christian History Devotional: 365 Readings & Prayers “See that you do not look down on one of these little ones.” MATTHEW 18:10 1537: In 1534 the Catholic Church had a new pope, and at first he did not seem to be an improvement over his predecessors. His name was Alessandro Farnese, born into a rich, ambitious, and immoral Italian family, and he had fathered four illegitimate children before becoming pope. Taking the name of Paul III, the new pope made two of his grandsons—both teenagers—cardinals. He oversaw the completion of the opulent Farnese family palace in Rome and of Michelangelo’s magnificent painting of The Last Judgment. He commissioned one of the other great artists of the time, Titian, to paint his portrait. In short, Paul III, like so many of the popes before him, seemed more interested in living like a prince than a saint. And yet, he did not ignore the spiritual issues of the day—such as the Protestant Reformation which had broken huge chunks of Europe away from the Catholic Church. He summoned a council to deal with the Reformation, and its first session began at Trent, Italy, in 1545. Paul also gave some thought to an issue an ocean away: how the European colonists should treat the native peoples of America. On June 2, 1537, he issued the decree Sublimus Deus in which he prohibited Catholics from making slaves of the Indians. While it was obvious that the Indians were primitive in many ways, the pope declared that they were human beings with souls and that they were to be treated as objects of God’s love and, when possible, converted to Christianity. The same man who made two of his grandsons cardinals also appointed some worthy men to the post, and some genuine reforms did take place while Paul III was pope. The church had to pray for future popes to be even less worldly and more spiritual. Prayer: Lord, turn our gaze from the enticements of this world to the souls of those in need of salvation. Amen. Spurgeon Study Bible - See to it that you don’t despise one of these little ones, because I tell you that in heaven their angels continually view the face of my Father in heaven.” There is an angel to watch over each child of God. The heirs of heaven have those holy angels to guard them day and night. These sacred beings not only watch over the people of God, but they also at the same time see God’s face. They do his bidding always and without question, obeying the voice of the Father and seeing his face all the while. And if these little ones are thus honorably attended by the angels of God, no one of us must ever despise them. They may be well dressed, or they may be dressed poorly, but the angels attend to them like royalty; and therefore we should treat them as such. Walter Kaiser - Guardian Angels? - Hard Sayings of the Bible (from discussion on Acts 12:15) Rhoda was a slave in the house of Mary, the mother of John Mark, and was assigned to door-keeping duty. Inside the house a group of Christians were gathered in prayer for Peter, who was chained in Herod Agrippa’s most secure dungeon and slated for execution the next morning. They had prayed and fasted for days, but Herod had not changed his mind. The situation looked similar to that of James son of Zebedee, who had been beheaded earlier that year. Then in the middle of the night someone knocked on the door. Rhoda went to the door and may have opened a peephole to see a man she did not recognize in the darkness. He spoke a greeting. She recognized the voice of Peter. Not bothering to unbar the door, she rushed away to the room where the others were praying and breathlessly announced that Peter was standing at the door. Acts 12:15 is the response she received. It is hardly surprising under the circumstances (given that they apparently did not believe their prayers for deliverance would be answered and perhaps were already praying that Peter would be faithful and calm in his execution). But it is a surprise that when Rhoda insisted that there was a man at the door and that he did sound like Peter, they responded, “It must be his angel.” What does this phrase mean? If they meant “ghost” or “disembodied spirit,” why didn’t they say “his ghost” or “his spirit”? If they meant that Peter’s disembodied spirit were appearing at the door, which is what some commentators assume, they could have used other terms. For example, in Mark 6:49 (Mt 14:26) the disciples saw Jesus walking on the water at night and cried out in fear because “they thought he was a ghost” (phantasma, “apparition”). In Luke 24:37 the disciples in the upper room were similarly terrified by the risen Christ, “thinking they saw a ghost” (pneuma, usually translated “spirit”). But here under similar conditions they use the term “angel” (angelos), which just a few verses earlier was used for “the angel of the Lord” (as it is five times in Acts 12:7–11). It is likely, then, that they meant something different from a ghost or a disembodied spirit. According to Matthew 18:10 children (and presumably everyone) have angels that have direct access to God himself. They are usually called “guardian” angels, although we do not know if they guard anyone, just that they represent them before God. This “guarding” (if there is any) may be similar to what Jacob described as “the Angel who has delivered me from all harm” (Gen 48:16)—if this expresses a belief in a given angel accompanying him and caring for him. Protection through an angel also appears in Daniel 3:28 and Daniel 6:22, although it seems that these angels come for momentary deliverance rather than for continuous protection as in the Genesis account. Whatever the exact meaning of these passages, Jewish angelology developed far beyond them. While no two Jewish groups would likely have agreed in full on the topic, some Jews did believe that angels were capable of taking human form and representing particular individuals, as we can see in the Apocrypha. In Tobit 5 the archangel Raphael appears to Tobias as a human being and accompanies him on a journey, protecting and rewarding him. He has impersonated “Azarias the son of the great Ananias, one of your relatives” (Tobit 5:12 RSV), although there is no indication that Tobias or Tobit had ever met Azarias. So convincing is this angel that only toward the end of the book does Raphael find it advisable to reveal who he really is. A similar belief in angels taking human form appears in Hebrews 13:2, although there they appear as strangers, seeming to be simple Christian travelers. This information makes the passage in Acts clear. Since Peter was known to be in prison, when a person sounding like Peter arrived the believers in the house concluded that it must be his “guardian” angel, whom they naturally assumed would act like Peter. This situation differs from those involving Jesus, where there was some reason for the apostles to believe that they might be seeing an apparition (it was a dark and stormy night, Mk 6:49) or a spirit or ghost (it was after his death, Lk 24:37). But as far as these Christians knew Peter was not yet dead, although he was surely in prison; nor would they have expected an apparition to knock before entering a prayer meeting. From their point of view Rhoda’s experience could only mean that Peter’s “guardian” angel had come, either to inform them of his death or in some other way to guide their prayers. Only when the door is flung open and the figure stands in the light are they convinced they are not welcoming an angel, but Peter himself—perhaps due to his having the marks and smells of a person fresh out of prison. Interesting as this passage is, it simply witnesses to the beliefs of the Christians in that house. The author of Acts reports rather than endorses their views. Only from Hebrews and similar passages can we gather what evidence there is in the New Testament for angels in human form. And Matthew makes the only clear reference to “guardian” angels. Yet, taking into consideration these passages and their evidence for the real existence of angels in human form, within this context in Acts the only thing that appears to have been lacking in the worldview of the Christians in Mary’s home is the belief that God, who specializes in eleventh-hour deliverances, might just release Peter and that it could be him, not his angel, at the door. No Love - The Bible says that in the last days "the love of many will grow cold", indicating a terrible breakdown in the ability to treat even those closest to us properly. A sad example of this condition comes from North Chicago, where prosecutors say a father poured sulphuric acid down the throat of his infant son, and then he put sulphuric acid in a can of baby formula, and then he conspired with the mother to blame the manufacturer of the baby formula, hoping for a large cash settlement. The baby boy, after 27 months, his throat and insides irreparably burned, died. QUESTION - Do we have guardian angels? WATCH VIDEO ANSWER - Matthew 18:10 states, “See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.” In the context, “these little ones” could either apply to those who believe in Him (v. 6) or it could refer to the little children (vs. 3-5). This is the key passage regarding guardian angels. There is no doubt that good angels help protect (Daniel 6:20-23; 2 Kings 6:13-17), reveal information (Acts 7:52-53; Luke 1:11-20), guide (Matthew 1:20-21; Acts 8:26), provide for (Genesis 21:17-20; 1 Kings 19:5-7), and minister to believers in general (Hebrews 1:14). The question is whether each person—or each believer—has an angel assigned to him/her. In the Old Testament, the nation of Israel had the archangel (Michael) assigned to it (Daniel 10:21; 12:1), but Scripture nowhere states that an angel is “assigned” to an individual (angels were sometimes sent to individuals, but there is no mention of permanent assignment). The Jews fully developed the belief in guardian angels during the time between the Old and New Testament periods. Some early church fathers believed that each person had not only a good angel assigned to him/her, but a demon as well. The belief in guardian angels has been around for a long time, but there is no explicit scriptural basis for it. To return to Matthew 18:10, the word “their” is a collective pronoun in the Greek and refers to the fact that believers are served by angels in general. These angels are pictured as “always” watching the face of God so as to hear His command to them to help a believer when it is needed. The angels in this passage do not seem to be guarding a person so much as being attentive to the Father in heaven. The active duty or oversight seems, then, to come more from God than from the angels, which makes perfect sense because God alone is omniscient. He sees every believer at every moment, and He alone knows when one of us needs the intervention of an angel. Because they are continually seeing His face, the angels are at His disposal to help one of His “little ones.” It cannot be emphatically answered from Scripture whether or not each believer has a guardian angel assigned to him/her. But, as stated earlier, God does use angels in ministering to us. It is scriptural to say that He uses them as He uses us; that is, He in no way needs us or them to accomplish His purposes, but chooses to use us and them nevertheless (Hebrews 1:7). In the end, whether or not we have an angel assigned to protect us, we have an even greater assurance from God: if we are His children through faith in Christ, He works all things together for good (Romans 8:28-30), and Jesus Christ will never leave us or forsake us (Hebrews 13:5-6). If we have an omniscient, omnipotent, all-loving God with us, does it really matter whether or not there is a finite guardian angel protecting us? Matthew 18:11 [“For the Son of Man has come to save that which was lost.] Mt 9:12,13 10:6 15:24 Lu 9:56 15:24,32 19:10 Jn 3:17 10:10 Jn 12:47 1Ti 1:15 [“For the Son of Man has come to save that which was lost.] NET NOTE - TECHNICAL NOTE - The most important MSS (א B L* Θ* f1, 13 33 892* pc e ff sy sa) do not include Mt 18:11 “For the Son of Man came to save the lost.” The verse is included in D Lg W Θc 078vid 𝔐 lat sy, but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation (NET) follows NA27 in omitting the verse number as well, a procedure also followed by a number of other modern translations. (NET = "See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.") Matthew 18:12 “What do you think? If any man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go and search for the one that is straying? KJV Matthew 18:12 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 mountains, and seeketh that which is gone astray? BGT Matthew 18:12 Τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον; NET Matthew 18:12 What do you think? If someone owns a hundred sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? CSB Matthew 18:12 What do you think? If a man has 100 sheep, and one of them goes astray, won't he leave the 99 on the hillside and go and search for the stray? ESV Matthew 18:12 What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? NIV Matthew 18:12 "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? NLT Matthew 18:12 "If a man has a hundred sheep and one of them wanders away, what will he do? Won't he leave the ninety-nine others on the hills and go out to search for the one that is lost? YLT Matthew 18:12 'What think ye? if a man may have an hundred sheep, and there may go astray one of them, doth he not -- having left the ninety-nine, having gone on the mountains -- seek that which is gone astray? What do you think: Mt 21:28 22:42 1Co 10:15 If any man has a hundred sheep: Mt 12:11 Ps 119:176 Isa 53:6 Jer 50:6 Eze 34:16,28 Lu 15:4-7 Jn 10:11-21 1Pe 2:25 on the mountains: 1Ki 21:17 Eze 34:6,12 No Man Left Behind NO SHEEP LEFT BEHIND The title is a play on the motto of the U S Marines "No Man Left Behind." This passage could also be entitled "The Shepherd’s Pursuit of the One" "Leaving the Ninety-Nine for the Lost" What do you think (dokeo - present tense) (Literally "What does it seem to you")? - This was a common rhetorical question with teachers seeking to engage their students and is a call to ponder the parable about to be taught. Jesus wants them to be thinking about the stray sheep problem He is about to present. Remember the context has been discussing little ones and here is an illustration that would reflect a "little one" (sheep) that has gone astray and that they are not to be despised for having gone astray. If - Both Mt 18:12 and Mt 18:13 are THIRD CLASS CONDITIONAL SENTENCES which meant probable future action but see note for more detail. One writer says that these "if's" imply the sad possibility that the sheep may have no desire to be found. Any man has a hundred sheep (probaton) - This was a modest sized flock in Israel, for more than 200 sheep was not uncommon. But even with 100, this shepherd senses that one is missing.
Mateus 18
Lenski says "They will inquire as to what Christ’s will is in the matter and will thus “ask” of him what he will be sure to give and will not ask amiss." Broadus adds on agree that "The Greek word sumphoneo is used primarily of musical instruments that make the same sound, then of harmony, symphony, where the sounds agree, though not identical, then of agreement in general." "Many popular preachers misuse this (v19) as a prayer promise and teach that our prayers control God, who has to give us “whatever we ask for.” -- Grant Osborne Grant Osborne - even though some say this is a disconnected saying on prayer, it is not intended as such but as a further statement regarding the authority of the church and its leaders in discipline situations. So while “ask for” (aiteo) is often used of prayer in the NT, here it is specifically a prayer for wisdom and the Spirit’s guidance in decisions regarding discipline.11 Thus “any matter” (pantos pragmatos) is virtually synonymous with pas rhema in Mt 18:16, “every matter” that the church is facing in issues of discipline. The phrase here was commonly used in legal/judicial “matters”, The earth/heaven contrast is pivotal. The “heavenly Father” is in sovereign control of all earthly matters, and the only guarantee that earthly concerns will work out occurs when they are placed under God’s control. That is especially true in discipline issues, when God’s guidance must be behind the church’s decision.(See Matthew - Page 687) David Turner - The promises in Mt 18:19–20 of answered prayer and God’s presence also refer to the solemn matter of the sinning brother. It is possible that the two who agree in Mt 18:19 are two members of a three-member court that represents the community (m. Sanhedrin 1:1; Hagner 1995:533). During the discipline process, the church may be assured that their deliberations on earth will be confirmed by their Father in heaven and that Jesus is present with them throughout the difficulties. (See The Gospel of Matthew - The Gospel of Mark - Page 240) Donald Hagner - What the disciples agree to on earth in disciplinary matters of the church may be taken as also the will of heaven. This promise is by its context thus more restricted in character than those of Mt 7:7 and Mt 21:22. (Borrow Word Biblical Commentary page 532) C H Spurgeon Commentary - Thus the Savior sets his seal upon assemblies of the faithful, even of the smallest kind, not only in their acts of discipline, but in their intercessions. Note how tenderly Jesus speaks of his followers: “If two of you. ” Poor as you are, if two of you agree in prayer on earth, “my Father which is in heaven ” will hearken to your pleading. Prayer should be matter for previous consideration, and persons about to join in prayer should “agree as touching anything that they shall ask. ” Then they come together with an intelligent design, seeking a known blessing, and agreeing to combine their desires and their faith in reference to the one chosen object. Two believers united in holy desire and solemn prayer will have great power with God. Instead of despising the verdict of so small a gathering, we ought to respect it, since the Father does so. Note the power of combined prayer. There is no excuse for giving up prayer-meetings while there are two praying people in the place; for two can prevail with God. Of course, more is needed than a cold agreement that certain things are desirable; there must be importunity and faith. NET NOTE - Grk “if two of you … agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural. QUESTION - What are the keys of the kingdom? ANSWER - The biblical passage that makes reference to the “keys of the kingdom” is Matthew 16:19+. Jesus had asked His disciples who people thought He was. After hearing several of the more popular opinions, Jesus aimed His question directly at His disciples. Peter, responding for the twelve, acknowledged Jesus as the Christ, the Son of the Living God. After this great confession, Jesus replied, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:17–19). Keys are used to lock or unlock doors. The specific doors Jesus has in mind in this passage are the doors to the Kingdom of Heaven. Jesus is laying the foundation of His church (Ephesians 2:20). The disciples will be the leaders of this new institution, and Jesus is giving them the authority to, as it were, open the doors to heaven and invite the world to enter. At this point it is important to understand how, biblically speaking, one enters the Kingdom of Heaven. Jesus said that, unless one is born again, he will not see the Kingdom of Heaven (John 3:3). One is born again as the Holy Spirit works through the Word of God to bring about new life in a dead sinner. The content of the message is the substitutionary death of Christ and His subsequent resurrection (Romans 10:9–10). So the faithful preaching of the gospel is the key to the kingdom. In Matthew 16:19+ Jesus is specifically addressing Peter, so it is significant that, in the book of Acts, Peter figures prominently in the “opening of doors” to three different groups of people so they can enter the Kingdom. In Acts 2, it is Peter who preaches in Jerusalem on the Day of Pentecost; about three thousand Jewish people are saved that day. Peter’s preaching had “unlocked the door” of heaven for the Jews. Later, in Acts 8, the Samaritans believe the gospel and receive the Holy Spirit; again, Peter (and John) was present for this event. Peter had “unlocked the door” for the Samaritans. Then, in Acts 10, Peter brings the gospel to a Roman centurion’s household, and they, too, receive the Holy Spirit. Peter had “unlocked the door” for the Gentiles. The “keys” that Jesus had given him worked in each case. Of course, keys can be used to lock doors as well as open them. Part of the gospel message is that faith is necessary. Without faith in Christ, the door to heaven is shut and barred (see John 3:18). As the apostles preached the gospel, those who responded in faith and repentance were granted access to the Kingdom of Heaven; yet those who continued to harden their hearts and reject the gospel of God’s saving grace were shut out of the Kingdom (Acts 8:23). The context of Matthew 16 also refers to a “binding and loosing.” To better understand this concept, we turn to Matthew 18:15–20, where Jesus gives the guidelines for church discipline, using the same “binding and loosing” language we find in Matthew 16. The apostles were not to usurp Christ’s authority over individual believers and their eternal destiny, but they were to exercise authority to discipline erring believers and, if necessary, excommunicate disobedient church members. Based on God’s Word, believers today can declare an unrepentant sinner to be unsaved (“bound”) and a repentant believer in Jesus Christ to be saved (“loosed”). The binding or loosing, based on one’s rejection or acceptance of the gospel, reflects heaven’s perspective on the matter. In heaven, Christ ratifies what is done in His name and in obedience to His Word on earth. God’s will is that sinners be granted access to heaven through the righteousness of Christ. Consider Jesus’ warning to the Pharisees: “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in” (Matthew 23:13). If the gospel message is distorted or ignored, or if unrepentant sin is not adequately disciplined, the doors to the Kingdom of Heaven are being shut in people’s faces. Matthew 18:20 “For where two or three have gathered together in My name, I am there in their midst.” two: Ge 49:10 Jn 20:19,26 1Co 5:4 1Th 1:1 Philemon 1:2 there: Mt 28:20 Ex 20:24 Zec 2:5 Jn 8:58 Rev 1:11-13 2:1 21:3 IN THE CONTEXT OF DISCIPLINE JESUS IS PRESENT For (gar) - Term of explanation, explaining the basis for what was just stated in Mt 18:19. Where two or three have gathered together (sunago) in My name (onoma), I am there in their midst - Remember that context is king for accurate interpretation and here we are still in the context of the decision of the church regarding discipline of a sinning member. Some think the two or three are the two or three witnesses who confronted the sinning brother (in Mt 18:16, 19). Grant Osborne - To gather “in My Name” (εἰς τὸ ἐμὸν ὄνομα) means to be in union with Jesus, part of his community, and under his authority (cf. 7:22; 10:22; 18:5). So Jesus is especially present among them, not just metaphorically but through the Spirit of Christ in their midst. This does not mean Jesus is with us only corporately and not individually, for as in 1 Cor 5:4 we can know that “the power of the Lord Jesus is present” with us. (Matthew - Page 688) This verse is also frequently misinterpreted...