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Matthew 18:14
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Context
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Summary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Even so it is not the will of your Father which is in heaven that one of these little ones should perish--How, then, can He but visit for those "offenses" which endanger the souls of these little ones?
John Gill Bible Commentary
But if he will not hear thee,..... But will either deny the fact, or extenuate and excuse it, or defend it, or at least is obstinate and incorrigible, shows no signs of repentance, but is angry, gives hard words, and ill language: then take with thee one or two more; members of the church, and perhaps of weight, reputation, and character, who either know some thing of the matter, and so can confirm, by their testimony, what has been alleged, in order to bring the person to conviction and acknowledgment; or if they do not, and which seems rather to be the sense, they may, by hearing what is said on both sides, judge where the truth lies, and join with the offended person in the admonition, that it may fall with the greater weight, and become more effectual: that in the mouth of two or three witnesses every word may be established, referring to Deu 19:15. So that should the matter be brought before the whole church, these witnesses would be able to testify the truth of the case, and report the steps that had been taken, and what effect they had had; so that things being thus prepared, the case would appear plain and easy, and without difficulty. The whole of this is very agreeable to the rules and customs of the Jews, and is founded on the law, in Lev 19:17, upon which they form rules very much like to these. They represent God himself taking such a method as this, with the sons of men (m): "When the holy blessed God reproves a man, he reproves him in love, privately: if he receives it, it is well; if not, he reproves him among his friends: if he receives it, it is well; if not he reproves him openly before the eyes of all; if he receives it is well; if not, he leaves him, and reproves him no more.'' And this is an instruction to men, how they should reprove their friends. They say (n), "he that sees anything in his friend that is not becoming, he ought to reprove him." And which is elsewhere more (o) largely expressed: "he that seeth his friend walking in a way that is not good, he is bound to reprove him, even a disciple his master; and this he shall do for his good, and in order to bring him to the life of the world to come, or eternal life; and "if he takes it of him, it is well": but if not, he must reprove again, "a second and a third time"; and so he must reprove him many times, if, or until he hears him.'' And this they require to be done, in the most private manner: "reproof out of love (they (p) say) is secret from the children of men; whoever reproves his friend in love, seeks to secrete his words from the sons of men, that he may not expose him thereby to shame and reproach.'' That is, as the gloss (q) on it observes, "he seeks to reprove him in secret, so that he may not be put to shame before many.'' If this way does not succeed, they allow of a public reproof, for so it is said (r); "thou mayest not reprove him with hard words, till his countenance changes; for whoever causes the face of his friend to turn pale publicly, has no portion in the world to come; but thou mayest reprove in the words of heaven, or God; and if he does not return privately, thou mayest make him ashamed publicly, and expose his sin before him; and reproach and curse him, until he returns to do well; so did all the prophets to Israel.'' They plead also for a second reproof, from the text in Lev 19:17 (s). "From whence does it appear, that he that sees anything in his friend unbecoming, ought to reprove him? As it is said, "thou shalt in any wise rebuke", &c. if he reproves him, , "and he does not receive it", (he does not take it kindly, or, as here, he does not hear him,) from whence is it manifest, that he must return and reprove him (or repeat the reproof)? from what is said, reproving thou shall reprove.'' The whole of this is very fully expressed in a few words, by one (t) of their best writers, and in great agreement with these rules of Christ: "He that sees his friend sinning, or going in a way not good, he is commanded to cause him to return to that which is good; and to let him know, that he sins against himself by his evil works; as it is said, "thou shalt in any wise rebuke thy neighbour": he that reproveth his friend, whether for things between him and himself, or whether for things between him and God, "ought to reprove him", , "between him and himself"; and should speak to him mildly, and in tender language; and let him know that he does not speak to, him, but for his good, and to bring him to everlasting life; "and if he receives it of him, it is well, and if not, he must reprove him", "a second and a third time"; and so a man must continually reprove, until the sinner strikes him and says", I will not hear."'' Buxtorf has produced a passage out of one of their writers (u), in the very language in which Christ here delivers himself: "The wise man says, if thy friend does thee an injury, reprove him between him and thee alone: if he hears thee, thou hast already gained; if he does not hear thee, speak to him before one or two, who may hear the matter, and if he will not hear reckon him a "worthless friend".'' One would almost be ready to think, that this writer should mean Christ by the wise man, were it not for the implacable enmity they bear unto him. The above author has cited also the following passage out of the same (w) writer, pertinent to the present purpose: "A friend that declares to thee thy faults, "between him and thee", whenever he meets thee, is better to thee than a friend, that whenever he meets thee, gives thee a golden penny.'' (m) Raya Mehimna in Zohar, in Lev. fol. 35. 4. (n) T. Bab. Betacot, fol. 31. 1, 2. (o) Moses Kotsensis Mitzvot Tora pr. Affirm. 11. (p) Zohar. in Lev. fol. 19. 3. (q) Imre Binah in ib. (r) Milzvot Tora, pr. neg. 6. (s) T. Bab. Erachin, fol. 16. 2. (t) Maimon. Hilch. Deyot. c. 6. sect. 7. (u) Mischar happeninim apud Buxtorf. Florileg. Heb. p. 297. (w) Ibid.
Tyndale Open Study Notes
18:14 The shepherd’s joy is also the joy of the Father; the purpose of pastoral care is so God will not lose any of his sheep.
Matthew 18:14
The Parable of the Lost Sheep
13And if he finds it, truly I tell you, he rejoices more over that one sheep than over the ninety-nine that did not go astray.14In the same way, your Father in heaven is not willing that any of these little ones should perish.
- Scripture
- Sermons
- Commentary
What Love Is This? - Part 9
By Dave Hunt2.3K02:29GEN 25:23MAT 18:14JHN 3:16ACT 17:11ROM 5:8EPH 2:41TI 2:32PE 3:91JN 4:8This sermon addresses the prophecy of 'The elder shall serve the younger,' focusing on Jacob and Esau and the nations descended from them. It delves into arguments against the Calvinist perspective, emphasizing the goal to prove God's love for all and the misrepresentation of God's character. The core message is about understanding God's love, kindness, and desire for all to be saved, urging believers to seek the truth and stand up for the true nature of God.
Choose to Serve, Part Two
By K.P. Yohannan1.8K25:58ServiceMAT 18:14MRK 10:14LUK 9:23JHN 6:9ACT 2:41ROM 10:14HEB 13:12In this sermon, the speaker shares a powerful testimony of a church in Nagpur that started with a school and now has over 400 baptized believers. The speaker emphasizes the importance of showing the love of the Lord to others, especially the poor and rejected. He encourages listeners to reflect on their own blessings and consider how they can join in the mission of reaching out to those in need. The speaker also highlights the significance of the word "harvest" in missions and the opportunity to bring millions of souls into eternity.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Rope Wanted (Audio Restored)
By William Booth1.1K02:14EvangelismPSA 107:28PRO 24:11ISA 58:10MAT 18:14MAT 25:40LUK 14:23JAS 2:14In the sermon transcript, the speaker tells the story of Mary, a woman who risked her life to save children from drowning in a city near the Mexican Gulf. Despite warnings from her comrades, Mary felt compelled to continue rescuing the children, knowing that their cries would haunt her if she didn't. She went back into the storm with a coil of rope, but unfortunately, she did not return. The speaker emphasizes Mary's selflessness and the need for others to support her mission by sending rope to help save more lives.
All That Jesus Taught Bible Study - Part 58
By Zac Poonen62325:23MAT 17:22MAT 18:1MAT 18:14This sermon delves into the teachings of Jesus regarding humility, avoiding causing offense, and the importance of our attitude towards children. Jesus emphasizes the need for humility by using extreme examples of cutting off body parts to prevent stumbling others. He warns against despising or causing little ones to stumble, highlighting the care and value God places on children. The message focuses on living in a way that reflects Christ's humility and love, especially towards the vulnerable and young.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
God Not Pleased With the Death of the Wicked
By Charles Finney0Repentance and SalvationGod's JusticeEZK 18:32EZK 33:11MAT 18:14LUK 13:3JHN 3:16ACT 3:19ROM 6:231TI 2:42PE 3:9REV 3:19Charles Finney emphasizes that God takes no pleasure in the death of the wicked, urging sinners to turn from their evil ways to avoid eternal death. He explains that the death referred to is not merely physical but represents eternal separation from God, which is a state of misery rather than annihilation. Finney discusses why God does not prevent the death of the wicked, highlighting the importance of human free will and the necessity of repentance and faith for salvation. Ultimately, he calls on sinners to recognize their own responsibility in choosing life over death, as God desires their salvation and has provided the means for it through Christ.
Little Jimmy
By D.L. Moody0Eternal SalvationThe Value of a SoulPSA 34:18ISA 41:10EZK 18:32MAT 18:14MRK 8:36LUK 19:10JHN 3:16ROM 6:231TI 2:42PE 3:9D.L. Moody shares a poignant story about a tragic accident involving a young boy named Jimmy, emphasizing the profound grief experienced by his parents upon receiving the devastating news. The narrative highlights the emotional turmoil of delivering such heart-wrenching news and contrasts the loss of a child with the eternal consequences of a soul lost without God. Moody expresses that while the loss of a child is unbearable, the greater tragedy lies in a life lived without hope in Christ. He urges listeners to consider the eternal significance of salvation over earthly loss.
Found in the Sand
By D.L. Moody0Parental GuidanceSpiritual InfluencePSA 127:3PRO 22:6ISA 54:13MAT 18:14LUK 15:24JHN 14:27EPH 6:42TI 3:15JAS 1:51PE 5:7D.L. Moody shares a poignant story of a mother whose ambition for her son led him away from his faith and ultimately to tragedy. Despite her efforts to steer him towards success and high society, her son fell into a life of disobedience and despair, culminating in his untimely death. The mother’s heartache reflects the consequences of neglecting spiritual guidance in favor of worldly pursuits. Moody emphasizes the importance of nurturing faith in our children and the need to support them in their spiritual journey. He urges parents to bring their children to Christ, as true peace comes from a relationship with God.
Common Sense Not Needed
By Corrie Ten Boom0Sharing the GospelGod's Love for AllPSA 139:14ISA 61:1MAT 11:28MAT 18:14MRK 16:15LUK 15:10JHN 3:16ROM 5:51CO 1:271JN 4:19Corrie Ten Boom emphasizes the importance of sharing the Gospel with feeble-minded individuals, illustrating that everyone, regardless of their mental capacity, needs Jesus. She recounts her experiences teaching these individuals, highlighting that the Holy Spirit can reveal spiritual truths without the need for high intelligence. Ten Boom argues that earthly values differ from heavenly ones, and the joy in heaven is immense when even one of the least among us comes to faith. She challenges the notion that only 'normal' people are worthy of the Gospel, asserting that God's love and understanding transcend human standards. Ultimately, she encourages believers to share the simple message of Christ's love with all, as it is not our work but God's work.
The Will of God
By Andrew Murray0Joy in ObedienceUnderstanding God's WillMAT 6:10MAT 18:14JHN 6:401TH 4:31TH 5:18Andrew Murray emphasizes the significance of understanding and embracing the will of God, which is perfectly fulfilled in heaven. He encourages believers to recognize that God's will is not a burden but a source of joy, love, and sanctification, urging them to align their lives with His divine purpose. Murray highlights that God's will encompasses the salvation of sinners, the care for the weak, and the call to a thankful life, all of which reflect His love and glory. He calls for a heartfelt surrender to God's will, assuring that it leads to true fulfillment and joy. Ultimately, Murray desires that believers see God's will as a beautiful expression of His character and a guiding force in their lives.
Saved at Ninety-Two
By R.A. Torrey0SalvationGrace Of GodPSA 71:18ISA 46:4MAT 18:14LUK 15:10JHN 3:16ROM 10:9EPH 2:81TI 2:4JAS 5:202PE 3:9R.A. Torrey shares the inspiring story of a ninety-two-year-old man who, after decades away from religious gatherings, accepted Christ during a series of meetings in Warrnambool, Australia. This man's conversion, though late in life, brought him immense joy and a desire to share his newfound faith with others. Torrey contrasts this late conversion with the potential lifelong service of younger converts, emphasizing the value of early faith in Christ. The sermon highlights the grace of God that reaches even the oldest among us, reminding us of the joy in every soul saved, regardless of age.
God Has No Pleasure in the Sinner's Death
By Charles Finney0God's CompassionThe Urgency of RepentanceEZK 18:23EZK 33:11MAT 18:14LUK 13:3JHN 3:16ACT 3:19ROM 6:231TI 2:42PE 3:9REV 3:19Charles Finney emphasizes that God takes no pleasure in the death of sinners, urging them to turn from their wicked ways to find life. He explains that the death referred to is not physical but spiritual, representing eternal separation from God. Finney argues that God's nature, which is rooted in benevolence and compassion, cannot delight in the suffering of His creation, and He desires all to repent and live. He further discusses the necessity of free will in moral governance, asserting that while God does not prevent the death of sinners, He provides the means for salvation through repentance. Ultimately, Finney calls on sinners to recognize the urgency of turning to God before it is too late.
Who Is on the Lord’s Side?
By J.W. Alexander0JDG 5:16PSA 85:6MAT 18:14JHN 20:19ACT 1:14J. W. Alexander preaches about the importance of revival in the believer's life, emphasizing the need for self-reflection and sincere prayer to invite the presence of the Lord for spiritual refreshing. He challenges listeners to consider if they are hindering revival by opposing the work of the Holy Spirit or if they are actively participating in and praying for revival. Alexander urges believers to care for new converts, honor God in all aspects of revival, and seek a personal revival by stirring up the gift of God within them.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Even so it is not the will of your Father which is in heaven that one of these little ones should perish--How, then, can He but visit for those "offenses" which endanger the souls of these little ones?
John Gill Bible Commentary
But if he will not hear thee,..... But will either deny the fact, or extenuate and excuse it, or defend it, or at least is obstinate and incorrigible, shows no signs of repentance, but is angry, gives hard words, and ill language: then take with thee one or two more; members of the church, and perhaps of weight, reputation, and character, who either know some thing of the matter, and so can confirm, by their testimony, what has been alleged, in order to bring the person to conviction and acknowledgment; or if they do not, and which seems rather to be the sense, they may, by hearing what is said on both sides, judge where the truth lies, and join with the offended person in the admonition, that it may fall with the greater weight, and become more effectual: that in the mouth of two or three witnesses every word may be established, referring to Deu 19:15. So that should the matter be brought before the whole church, these witnesses would be able to testify the truth of the case, and report the steps that had been taken, and what effect they had had; so that things being thus prepared, the case would appear plain and easy, and without difficulty. The whole of this is very agreeable to the rules and customs of the Jews, and is founded on the law, in Lev 19:17, upon which they form rules very much like to these. They represent God himself taking such a method as this, with the sons of men (m): "When the holy blessed God reproves a man, he reproves him in love, privately: if he receives it, it is well; if not, he reproves him among his friends: if he receives it, it is well; if not he reproves him openly before the eyes of all; if he receives it is well; if not, he leaves him, and reproves him no more.'' And this is an instruction to men, how they should reprove their friends. They say (n), "he that sees anything in his friend that is not becoming, he ought to reprove him." And which is elsewhere more (o) largely expressed: "he that seeth his friend walking in a way that is not good, he is bound to reprove him, even a disciple his master; and this he shall do for his good, and in order to bring him to the life of the world to come, or eternal life; and "if he takes it of him, it is well": but if not, he must reprove again, "a second and a third time"; and so he must reprove him many times, if, or until he hears him.'' And this they require to be done, in the most private manner: "reproof out of love (they (p) say) is secret from the children of men; whoever reproves his friend in love, seeks to secrete his words from the sons of men, that he may not expose him thereby to shame and reproach.'' That is, as the gloss (q) on it observes, "he seeks to reprove him in secret, so that he may not be put to shame before many.'' If this way does not succeed, they allow of a public reproof, for so it is said (r); "thou mayest not reprove him with hard words, till his countenance changes; for whoever causes the face of his friend to turn pale publicly, has no portion in the world to come; but thou mayest reprove in the words of heaven, or God; and if he does not return privately, thou mayest make him ashamed publicly, and expose his sin before him; and reproach and curse him, until he returns to do well; so did all the prophets to Israel.'' They plead also for a second reproof, from the text in Lev 19:17 (s). "From whence does it appear, that he that sees anything in his friend unbecoming, ought to reprove him? As it is said, "thou shalt in any wise rebuke", &c. if he reproves him, , "and he does not receive it", (he does not take it kindly, or, as here, he does not hear him,) from whence is it manifest, that he must return and reprove him (or repeat the reproof)? from what is said, reproving thou shall reprove.'' The whole of this is very fully expressed in a few words, by one (t) of their best writers, and in great agreement with these rules of Christ: "He that sees his friend sinning, or going in a way not good, he is commanded to cause him to return to that which is good; and to let him know, that he sins against himself by his evil works; as it is said, "thou shalt in any wise rebuke thy neighbour": he that reproveth his friend, whether for things between him and himself, or whether for things between him and God, "ought to reprove him", , "between him and himself"; and should speak to him mildly, and in tender language; and let him know that he does not speak to, him, but for his good, and to bring him to everlasting life; "and if he receives it of him, it is well, and if not, he must reprove him", "a second and a third time"; and so a man must continually reprove, until the sinner strikes him and says", I will not hear."'' Buxtorf has produced a passage out of one of their writers (u), in the very language in which Christ here delivers himself: "The wise man says, if thy friend does thee an injury, reprove him between him and thee alone: if he hears thee, thou hast already gained; if he does not hear thee, speak to him before one or two, who may hear the matter, and if he will not hear reckon him a "worthless friend".'' One would almost be ready to think, that this writer should mean Christ by the wise man, were it not for the implacable enmity they bear unto him. The above author has cited also the following passage out of the same (w) writer, pertinent to the present purpose: "A friend that declares to thee thy faults, "between him and thee", whenever he meets thee, is better to thee than a friend, that whenever he meets thee, gives thee a golden penny.'' (m) Raya Mehimna in Zohar, in Lev. fol. 35. 4. (n) T. Bab. Betacot, fol. 31. 1, 2. (o) Moses Kotsensis Mitzvot Tora pr. Affirm. 11. (p) Zohar. in Lev. fol. 19. 3. (q) Imre Binah in ib. (r) Milzvot Tora, pr. neg. 6. (s) T. Bab. Erachin, fol. 16. 2. (t) Maimon. Hilch. Deyot. c. 6. sect. 7. (u) Mischar happeninim apud Buxtorf. Florileg. Heb. p. 297. (w) Ibid.
Tyndale Open Study Notes
18:14 The shepherd’s joy is also the joy of the Father; the purpose of pastoral care is so God will not lose any of his sheep.