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Expanded Comments |
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| 1 At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? |
At the same time – Apparently after the journey back to Capernaum from the Mount of Transfiguration. R2660:3[R2660]
Shortly after the vision on the mount of transfiguration. Our highest views of heavenly things are quickly followed by earthly trials and difficulties, which serve to test and prove us. R3795:3
Came the disciples – The colporteurs and all public representatives of the truth also are fallible and subjects of special temptations. R1537:1
Who is the greatest – Perhaps the fact that Peter, James and John had been favored more led to this query. R5130:2
Who would be the most influential, the Lord's prime minister. R5361:6, 5130:2
Probably the disciples who were not with the Lord on the Mount of Transfiguration felt a little envious of those who had seen the vision and who subsequently told them. R3796:1, 2660:3[R2660], 1766:3
The Master invariably encouraged their hopes and ambitions. His reproofs were merely against their strifes as to which would be greatest. R1415:3
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| 2 And Jesus called a little child unto him, and set him in the midst of them, |
And Jesus – Avoiding personalities, as it is always wise to do when possible. R3796:2
A little child – Unsophisiticated, guileless, asks questions, seeks instruction, does not profess and boast of wisdom, is candid, truthful. R5130:2
With heart purity, simplicity, trustfulness. Q787:2
What a charm there is in childhood's simplicity. It confidently takes your hand to be led where you please and you may write upon its blank pages whatever you will. R657:1*
Afterwards, says Luke, he took it in his arms. R3796:3
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| 3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
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Verily, I say – The manner is impressive and solemn; as though he would say, I want you to take this lesson to heart and ponder it well. R1766:6
Except ye be converted – "Except ye turn"--Revised Version. R2660:5[R2660]
Turned about, changed from your present attitude of mind in respect to ambition for place and honor in the Kingdom. R5224:3, 5130:2, 3797:1, 2660:5[R2660], 1766:6
From the spirit of the world to the spirit of Christ. R5557:5, 4767:4, 3647:4
Because the simplicity and meekness of childhood have been displaced by the art (the selfishness and the proud, haughty spirit) which despises instruction. R657:1*
As little children – In meekness and teachableness. R5557:5, 4767:4, 3152:5
Simple of heart, meek, truthful, free from ambition and rivalry, faithful, trusting, loving, obedient, teachable, without guile, indifferent to social distinctions and popular notions. R1766:6, 3796:4
Confessing their littleness and ignorance, and going humbly to the Lord for the necessary instruction. R5130:3
Not that little children are members of Christ's Kingdom class. The Lord is seeking mature men and women who have a childlikeness of mind. R5130:3, 3796:3, 2660:2[R2660]
The emphasis lies upon the word "as," in the sense of "like." Only the child-like and trustful disciples can experience God's highest favor--a share in the Kingdom. Q787:2
As natural, unlearned men, the disciples had no doubt been aiming as far as possible from childlike simplicity to assume the dignity of mind they considered appropriate to their future high positions. R2660:4[R2660]
How beautiful the thought, "children of God!" R521:3
"Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be ye men." (1 Cor. 14:20) R2660:2[R2660], 521:3
Shall not enter – Much less be greatest in. R1766:6
The kingdom of heaven – The Lord is not discussing the world. R3796:4
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| 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
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Shall humble himself – Those chosen to the place of eldership and prominence in the Church should be amongst the most humble of mind and of conduct in the whole company. R3796:5[R3796]
As this little child – Become a child of God and be taught of God. R5130:3
"As newborn babes, desire the sincere milk of the word, that ye may grow thereby." (1 Pet. 2:2) R2660:3[R2660]
Indicating that the person is not overestimating himself and that he has a tender consideration and love for others which cannot vaunt self. R1767:1
The effect which God designs is that we should realize our own insignificance and unworthiness of such great honors. R3797:1[R3797]
While this meek and teachable spirit is commended to all, it is not the will of God that they should always remain babes. R3622:1, 1568:1
The same is greatest – Will be most honored. Humility and child-likeness among the Lord's people now should be esteemed a mark of true greatness from the Lord's standpoint. R3796:5[R3796]
Not by any arbitrary law of retribution, but on the philosophical principle that humility leads to greatness. R1767:2
Rank and honor in the Kingdom will be proportionate to humility and service here. R309:4*
The maintenance of the child-like spirit--after the world's hopes, ambitions, etc., have been brought within the mental grasp of the man--is evidence of that self-control and self-discipline which invariably bespeak a noble character. R1766:6
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| 5 And whoso shall receive one such little child in my name receiveth me.
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Shall receive – Recognize and show kindness to. R1767:4[R1767]
One such little child – One such disciple as has this child-like character. R3797:2
Privileged to be God's little child, and thus Jesus' younger brother. R5130:5
In my name – Because he is mine. R1767:4[R1767]
Receiveth me – They shall be considered and rewarded as though they had received the Master himself. R3797:2
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| 6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
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Whoso shall offend – Greek, skandalon, scandalize, stumble, entrap, injure, hurt spiritually, thus perhaps subjecting himself to losses beyond the present life. R3797:3, 5130:5, 2661:1[R2661]
"Ensnare"--Diaglott. R3622:1
Sowing seeds of discord and planting roots of bitterness which are sure to bring forth evil fruitage. R4502:2
It is not only a serious crime against the law of love to cause one of the Lord's brethren to stumble, but even to stumble others, hinder them from becoming brethren and members of the household of faith. R3145:6
A sin in no way covered by Christ's sacrifice, a sin against a measure of light and knowledge. The chiefest of these are those against God's people. R5463:5
Ensnare, beguile, lead astray--from the truth or holiness of life. R1767:4
These little ones – Those that are little or humble-minded, meek and loyal of heart. R3797:3
No matter how poor, weak, ignorant they may be, the very least of the consecrated are supervised, and injury to them is punishable. SM221:3
New creatures who have only started in the new way of full consecration to God's will. R5445:2
"Like as a father pitieth his children, so the Lord pitieth his little ones that love him." (Psa. 103:13) R657:1*
Believe in me – Showing that Jesus did not refer to infants. R5445:2
Better for him – Because such a calamity could not in any way affect his future life. R3797:3, 5445:3; SM221:3
But one who injures the Lord's little ones will be held responsible for his deeds, even in the next life, in proportion as he realized what he was doing. R5130:5
Hanged about his neck – A special reprobation for those who do injury to the Church. R4502:2
He were drowned – Some drastic punishment, but not eternal torment. SM222:T
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| 7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
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Woe unto the world – Particularly in the time of trouble. R1767:4[R1767]
Because of offences – Greek, skandalon. Much of the world's troubles arises because of these very snares, traps and injurious misrepresentations. R3797:4[R3797]
Willful offenses against sufficient light to avoid them. R1767:4[R1767:7], 5130:6
Including secular organizations. The same word is that translated "things that offend" in Matt. 13:41. R1285:1*
It must needs be – Necessary because it is the divine will that all the elect Church shall be thoroughly tested and developed in character. R2661:1[R2661]
That the faithful overcomers may be developed as well as separated from all others; and that, by their exaltation, the new Millennial age may commence. R745:1
That offences come – And divisions. R1279:5[R1279]
Because men's hearts are not right. R1767:4
Stumblings, ensnarements. R5445:2
That he should be crucified. R4908:2
Woe to that man – That willful sinner. R1767:4[R1767]
Who would deliberately attempt to deceive, ensnare, entrap, or discourage his followers. R5445:3
However necessary, this does not lighten the responsibility of those who lend themselves to the adversary's influence in placing these stumbling-blocks before the feet of the saints. R2661:1[R2661]
Many today do not realize that they place stumbling-blocks before the Lord's "little ones" to lead them from the narrow path of full consecration and self-sacrifice. R2661:2[R2661]
As the spirit of selfishness undermined the loyalty of Judas to his Master, so a similar spirit of selfishness may today undermine loyalty to the Lord, his truth and his work. R3885:1, 2468:1
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| 8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.
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If thy hand – Any comfort, pleasure or taste as dear as a hand. R2603:1, 5130:6, 3797:5, 2602:1
The offending hand would represent the doing of things that would be contrary to our highest spiritual interests. R2661:4
Or thy foot – Anything serviceable as a foot. R2603:1
The offending foot would represent the going into forbidden paths of sin or self-gratification. R2661:4
A quality of character that would seem as close and precious to us as a right hand or a foot. R3797:4
Offend thee – By their gratification would forfeit the life to come. R2603:1
Cause you to stumble. R5130:6
Cause thee to maintain an injurious character, a tendency to scandalize others. R3797:5
Cut them off – Remember that Jesus spoke to the people in parables, and never without a parable. R5130:6
Cast them from thee – If we do not put away such practices we cannot enter the Kingdom. R3797:5
It is better – Would be far better than possessing these privileges, only to be ultimately destroyed in Gehenna fire. R3797:5, 2602:1, 2603:1
Better than to retain your members and lose all in Gehenna. R2603:1
To enter into life – Everlasting life, which is the opposite of the destruction symbolized by Gehenna. R2602:5
Everlasting fire – Everlasting destruction, the second death, symbolized by the continual fires kept burning in the Valley of Gehenna, where the garbage of Jerusalem was destroyed. R2602:3,6, 2603:2, 2601:2, 3797:6
Equally symbolical with the other parts of the figure. R2661:5
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| 9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire.
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If thine eye – Anything in your make-up as dear as an eye. R5130:6, 2602:1, 2603:1
The offending eye represents besetments which appeal as beautiful to our natural tastes and likely to charm and attract us to earthly things. R2661:4
Offend thee – Cause thee to stumble. R5130:6
Pluck it out – Cut off that tendency, no matter what it costs. R5130:6
The Lord's commands against sin and evil are to be executed, no matter if the sin is as dear as a right hand or eye. R5648:5
Hell fire – Greek, gehenna fire, everlasting destruction, second death. R3797:6, 2602:3,6, 2603:2
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| 10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.
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Ye despise not – Do not hate, or in any way persecute. R1767:4
Or do anything demeaning toward them. R3797:6
They may seem humble and insignificant, but they are God's friends--yea, God's children, for whom he cares, and whose every injury is an insult to him. R2661:5
Those yet in the nominal church are despised and unnoticed by the proud professors of Christianity who occupy the prominent positions in Babylon. R657:4*
These little ones – These humble-minded children of God. R2661:5, 3797:3,6
God pays careful attention to all the affairs of the weakest and most ignorant of his children. Q270:3
"Little" in malice, pride and in the world's estimate. R2063:4
Their angels – Each son of God has a special angel to care for his interests. CR472:6; F76; R5606:1, 5387:5, 5257:3, 5131:4, 4926:6, 3798:1, 3441:2, 2661:5; Q270:4
"The angel of the Lord encampeth round about them" (Psa. 34:7) that are his. "Are they not all ministering spirits?" (Heb. 1:14) F76; R5606:1
As illustrated by the vision granted to Elisha's servant. R3441:1
They are under a very special divine supervision and protection. NS337:4
Perhaps one guardian angel to each saint, perhaps more than one. R2350:4
In hours of danger and affliction, their services are needed and freely tendered. Our Savior himself, in His earthly life, needed and received the help of angels. R75:1*
Whether it is a living spirit being that interposes for us and guards us, or whether influences or powers of God, it makes no difference to you or me. Q270:4
The word angel might include all the powers of God, both animate and inanimate, by which he could take knowledge of and render assistance to those who are his. R3798:2
It is erroneous to presume that every human being has a guardian angel. The Lord does not anywhere indicate such special guardianship on the world's behalf. R3798:1
Do always – These, and only these, may know that their prayers are always heard. HG622:3; Q270:4
We are to get the thought that there is no delay in the bringing of any and everything which pertains to their welfare and interest before the attention of the great King. R2661:5, 2350:4
Behold the face – Have access to the presence of. R5634:3, 5257:3, 4926:6, 3441:2; CR472:6
Have immediate communication with. R5387:5
Spirit beings can and do see God, "Whom no man hath seen nor can see." (1 Tim. 6:16) B132
Of my Father – He is always ready to give attention to their messages. Q270:4; R5387:5
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| 11 For the Son of man is come to save that which was lost.
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For the Son – This verse is omitted from the Revised Version and is not found in the oldest manuscripts, good authority for omitting it. These words do occur in Luke 19:10 and represent an eternal truth. R3798:2
To save – Recover. R5427:4, 4398:2
During the Millennium. R4398:2
By restitution. (Acts 3:19-21) E456, E457
That which was lost – An earthly paradise and an earthly existence. A177; E457; F669
Earthly perfection and dominion. A177; E457; OV251:2; NS266:6
Eden, harmony and communion with God, human perfection, and everlasting life, were lost and will be restored. CR173:1
The spirit of the Lord, the relationship of sons. R5623:5
Not spiritual or divine nature. CR472:1
Men, by disobedience, had lost the right to eternal life and all the privileges, blessings and opportunities pertaining to that great boon. NS3:1
Man did not lose heaven, for he never possessed it. He lost earthly life, an Eden home, human perfection. R4941:6; HG131:2
All that our race lost through Adam's disobedience. R4398:1, 3825:2, 1256:5; OV291:2
In contrast with evolution, which tells us that nothing was lost. HG492:6
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| 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?
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An hundred sheep – All the Little Flock. R3798:4
Applied in a different manner than the parable of the lost sheep in Luke 15:3-7. R3798:4
And seeketh that – He that recovers a sinner from the error of his ways saves a soul from death and hides a multitude of sins. (Jas. 5:20) R3798:5
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| 13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.
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| 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
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Even so – All who are in harmony with the Lord should have the same interest in one another; they should be willing to spend and be spent in the recovery of a brother from the snare of the adversary. R3798:4
These little ones – All the Lord's true followers, subject to special divine supervision. R5131:4
The babes in Christ, because of their very feebleness and inexperience, have much special care bestowed upon them. R1568:1
How careful the Lord's people should be not to stumble one another. R5131:1
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| 15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
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Moreover – There are no exceptions to the rule here laid down. R4984:2
We must not only scrutinize our motives; but, after finding good motives, we must scrutinize our methods and square them all with the Word of the Lord. R4218:4
If thy brother – This instruction is given only to the brethren, the Church. R5782:5, 5445:5, 5134:2, 4984:3
Those not brethren, not children of light, but children of darkness associating with the brethren, must be dealt with along the divine direction here laid down. R5229:6, 5782:5
In respect to dealings with those who are without, the same spirit will apply. But if the unbelieving has attempted a fraud willfully, he should be delivered to the world's courts. R2666:5
These instructions given only to the Church; but whoever learns to apply this rule to the brethren will find that it commends itself as a wise course of conduct in all the affairs of life. R4984:3
Shall trespass – We should put on love (Col. 3:14) and overlook much of what others do. R4984:2
Or have anything unpleasant to say, or any criticism to offer concerning the private life of another. R5123:2
The true Christian will cultivate the disposition to think charitably of the works and actions of others, and to suppose that their intentions are good, until he has positive evidence to the contrary. R5123:1
Against thee – Not what he does against some one else, but against "thee." R5529:4
If someone tells us a trouble concerning another, we should ask that he state it in such a way that the name is not given nor a description by which we might recognize the other party. R5409:1
If a brother find another discriminating against him and more appreciative of another than himself, he should not take offense. R4984:3
Go – This law should be understood in the smallest details and followed without any modification. NS566:2
These principles are practically illustrated in the following citations. R4282:4, 4283:1, 3594:5; F415
Tell him his fault – Without judging or condemning him beforehand. F415
Not to make him ashamed or to berate him, but to secure cessation of the wrong and, if possible, some recompense for injuries received. F291
Have a clear understanding; to do so would result favorably in nearly every case. R4984:3
Not the trivial matters, evil surmisings, rumors, fancied insults, but positive wrongs done us. R5885:4, 4978:2
Not in a dictatorial way to show him there is something wrong, but in a kindly way, to be reconciled. R4984:6
You have no authority to punish him; that belongs to God. R5409:1, 3744:6
To help him; not to twit, anger, tease or entrap him. R4985:1
If the matter is too small to mention, it should be forgotten. R4984:2
So long as the outward conduct of any brother or sister is reasonable and fair, both justice and love say that you should not meddle with them. R5274:6
If one chooses to overlook the brother's fault, it is not necessary to follow all these regulations. R3744:3
Thee and him alone – Privately, without previous conference or talking with anyone. F291
Thus did our Lord guard against the insidious sin of slander, which stops growth in the truth and its spirit of love. R4803:2
The probability is that misunderstanding is all that there is of it. R5134:3, 4803:2
Even with positive evidence, go to the offender alone. R5123:1
Meeting with candor as "brethren" to discuss the matter. R4803:1, 3594:5
Disobedience to this command results in roots of bitterness, misunderstandings, anger, malice, hatred, strife. R5123:2
The one and only proper manner of rebuke given by our Lord; the one and only way of adjusting a grievance. R4978:2
It is a well-established principle of government that wrong-doers can be treated to better advantage alone than in the presence of an audience. R3801:2
If the matter is a trespass against yourself; if it is something against the Church or outwardly immoral, the elders would be the better able to judge, and know better how to approach the matter. R4598:5, 4459:2
The adversary will use every means to turn us aside from the plainly stated rule of love; he will endeavor to make us think that it cannot be applicable to the difficulty which troubles us. R4208:6
The usual sophistry by which the "old man" sets aside this divine rule is to conclude that it is not applicable in this instance, or to be persuaded that he does not know how to apply it in this case and must ask counsel of others, the very thing here forbidden. R4191:3
To have a desire to tell of the weaknesses or faults of another is an intimation of lovelessness on our own part. NS566:2
Not even to ask advice should the matter be told. We have the Lord's advice, and we should follow it. F292
And not so much as mentioned to others, unless offenders refuse to hear, refuse to correct the fault. R3035:5
In a family matter it might be proper to go to the head of the family; in an institution where the offender is merely a representative, it would be proper to go to the head of the society. R4984:2
If he shall hear thee – The Lord did not say anything about his apology. But if he recognizes that he is wrong and fails to apologize, he is doing himself injury. R4985:1
Gained thy brother – Recovered him. R3744:6
The matter is settled, peace prevails, the threatened break has been averted and no one is the wiser. R4803:2, 3594:5
Seek to win thy brother and not cast him off nor excommunicate him. R4209:1
Back to fellowship, righteousness, harmony with the Lord. R2666:3
Gained him for righteousness, for salvation, for a Christian life, and probably as a friend. R3801:2
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| 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.
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If he will not hear – Unless the trouble is serious, the matter ought to stop with the personal appeal to the erring one, whether he hears or forbears to hear, to yield. F292
Alone, privately. F291
Then take with thee – Make sure the matter is of sufficient importance. R4985:1
Only after deliberate thought and prayer. R4985:1
If occasion require, take the subsequent steps. R5123:1
One or two more – Unprejudiced brethren, not necessarily elders. F289
Preferably one of the two being an elder. They should go primarily to the elders, and an elder would be the proper one to bring the matter before the Church. R5409:2
Those called in should be "wise" (1 Cor. 6:5); such as both the accuser and the accused would recognize, and whose judgment they would respect and follow. R2431:6
Without any explanation whatever to them before they meet together with the accused. F292; R5134:3; Q704:2
Fair-minded, honorable people in the Church; friends of the brother injuring us. R4985:1
Be established – If the witnesses disagree with you, you should acknowledge that you have erred. R5134:3
If we are in error, we should be more anxious to be corrected ourselves than to have the other corrected. R4985:1
If these give their verdict against the accuser, that should settle the matter; the accuser should recognize his error. Not do do so would imply that he was not seeking to ascertain the truth, but that he had judged his brother personally. R2431:6
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| 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.
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If he shall neglect to hear – But not sooner. F289; Q104:2
The advice of these brethren should be followed by both. R5134:3; F289
If the injurious actions continue. R4985:2, 5134:3
In the event of the concurrence of the brethren that the wrong is being done and of the refusal of the wrong-doer to desist. R5782:5
Even if the witnesses agree with us and the wrong-doer is not corrected, we are still not at liberty to make mention of the case to others. R3030:3
Tell it – The elders might constitute themselves into a Board or Committee and get one of their number to look into the case and see if the wrong could not be stopped or adjusted. Q479:4
Facts, evil deeds or evil doctrines, and not evil surmisings nor rumors, are the basis of Scriptural disfellowship. R3035:5
Unto the church – The consecrated. R2666:3
To patiently hear definite, positive charges of sufficient importance. R4985:4
Not to be punished but, as a last resort, for reproof and correction. R3744:6
In the presence of the accused. F415; R4985:4, 4281:5
If it is considered of sufficient importance as concerns himself, or the Church, or the truth. F291, F292, F415
In the case that the matter had gone beyond the individual, and had somehow involved the whole congregation. Q479:4
There must be brought evidence to show that there is really a matter to come before the Church, and that it is not merely a case of busybodying. R4985:3
Up to this time, the case should not be discussed outside of these witnesses. R5409:2
In proportion as they are saints they will desire to say no more to anyone respecting the weaknesses or sins of anybody. F292
First certifying the facts to the elders. F289
The two witnesses should say to the elders of the Church that they have a case to present for a hearing, but they should not make charges. R4985:2
The elders should call a special meeting to inform the Church of the case, and the Church should decide when to call a meeting to consider it. R4985:2
For the one to state his trouble and the other to answer. R4985:4
At no stage of the proceedings should unkind words be permitted. R4985:4
It will be reasonable to expect that the voice of the Church in such a matter will be supernaturally guided, that truth and righteousness may triumph. R2666:4
The Church's decision of the question is to be final, binding upon both. R5134:3, 4985:3
Neglect to hear the church – By not repenting and reforming. F290
This is the highest tribunal. Brother should not go to law with brother in the worldly courts, however much he may feel himself aggrieved. R2666:4
If either still have doubts as to the justice of the matter, he will surely obtain a blessing by giving full and hearty consent to the Lord's arrangements. R2666:4
The vote of the Church should be unanimous, if possible, ignoring all partisanship. R4985:4
The administration of discipline is not the function of the elders only, but of the entire Church. F289; Q479:3
Their advice must not carry with it any penalty whatever. R4985:4; F290
Let him be unto thee – In carrying out the findings of the Church court, the matter rests with each individual; each must discern the justice of the decision for himself. F292
As an heathen – In that we can no longer have Christian fellowship with such. R1663:5*
We would treat a heathen with justice and kindness and the love of pity, but not with the love of affection due to a brother in Christ. R1255:4
Outside of your religious and social company, but not outside of your love, care and desire to help. (Rom. 12:19,20) R3801:3
Not forbid attendance at meetings. The most would be to withdraw fellowship, refuse to visit their homes or to invite to our homes, and not appoint to any office in the class. R5954:3
Lest our continued fellowshipping cause our influence to oppose the truth and favor the error, and thus make us sharers in the evil being done. R1255:1
His punishment is not the object, but to secure repentance and reform. F290
And a publican – He is a brother still, but not in the best standing. R4985:5
Deprived of any and all manifestations of brotherhood. F290
Not appointing him to any position or honor in the Church. R5782:5, 5134:3, 4985:5
Not to be asked to offer prayer. R4985:5
To be debarred from participation in the Lord's Supper. F474
Treated in the kindly, courteous way in which we would treat any publican or Gentile, withholding the special rights, greetings or voting opportunities that belong to the Church. R3745:4
Not to be harshly spoken of even after the separation, just as we are not to berate or rail against heathen men and publicans. F290
In that we could no longer respect such as we would an honorable man of the world. R1663:5*
But not injured or treated unkindly in any way. F303; R5134:3, 4985:5
Disfellowshipped until he recognizes his wrong and makes amends to the extent of his ability. F293
Taking heed to "speak evil of no man." (Titus 3:2) F290
We are to distinguish between avoidance and appointment to honorable positions in the Church and the still different matter of disfellowship and cutting off from the body of Christ, the Church. R4318:4
A complete separation from the Church. Until he has made a complete reform he should be thoroughly disowned by the Church. R5275:1
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| 18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
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Whatsoever – Showing the apostles' complete inspiration and infallibility--not even wrong "only once." R1793:6
Ye shall bind – The inspired Apostle bound the question of a purely vegetarian diet, and settled it--see 1 Tim. 4:1-4. R3098:3
Ye shall loose – They would declare not binding upon the followers of Jesus only such things as in God's sight would not be binding. R5002:2
Loosed in heaven – Thus guaranteeing divine supervision of the apostles' decisions respecting what is obligatory or optional. F220; R5588:1, 4827:1, 3124:4; SM463:T
We are thus assured of the infallibility of the teachings of Jesus and the apostles. OV160:1; R5002:2
This applies to the apostles, and none others. R5002:2; OV395:6
Applies to all the apostles, and not just Peter. R4645:4, 3789:6, 2658:1; HG736:4; SM462:2
Applies to the Apostle Paul as well as the other apostles. R4826:6
See also comments on Matt. 16:19
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| 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.
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Two of you shall agree – The Lord is pleased to reward the united efforts and prayers of his people. R4306:5, 1866:2
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| 20 For where two or three are gathered together in my name, there am I in the midst of them.
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Two or three – It is a mistake to feel that no meeting must be held except as appointed by the ecclesia and conducted by one of the elected elders; but it is unwise to entirely ignore the class in the matter of holding meetings. R4010:2, 5122:2, 1
Are gathered together – "Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it." (Mal. 3:16) F309
For mutual advancement in spiritual things. R309
For encouragement, mutual fellowship, mutual helpfulness and regular association. R4854:5
This is our charter-right and we must concede an equal right to all of God's people who may choose to meet in his name at any place and at any time. R5501:3
Even two or three in fellowship are a body of Christ. R4965:9, 4592:6
"Not forsaking the assembling of ourselves together." (Heb. 10:25) F309; R4306:5
Not in elaborate church buildings, but where two or three are met together, that is the house of God, and there his glory is seen and felt. R2010:5
There am I – The Lord will be specially present to grant a blessing. R4854:5
The holy Spirit represented Christ; comforting those who came seeking his blessing. R531:3
Those who realize the Lord's presence among them when they meet will be very careful of their words, actions and the very thoughts of their heart. R2543:3
In the midst – Illustrated on the walk to Emmaus. R1823:2
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| 21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? |
How oft – Imperfect ourselves and surrounded by others who are imperfect, we continually have need to exercise mercy, benevolence and forgiveness. R4650:2
Shall my brother sin – The Lord is not laying down any rule by which we may deal with the world, but merely the rule which would govern amongst his followers. R3801:3
It is the new creature and not the old creature that is the brother of Christ. If a brother trespass, the wrong is not by the brother, the new creature, but by his mortal flesh. R2666:3
In another account of the same matter, it is implied that before forgiveness is granted, it be at least desired, if not sought. (Luke 17:4) R4650:3
If he trespass seventy times seven he should be rebuked as often, either by word, conduct, or both, and should repent in words and turn in conduct just as often; and as soon as we believe him sincere, we must be prompt and hearty in our forgiveness. R1694:2,5
Till seven times – Peter no doubt had in mind the thought that seven was the symbol of perfection, and that this might mark the reasonable limit of mercy and forgiveness. R3801:4
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| 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
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Jesus saith – This is not merely advice, it is a command. R3801:5
Until seventy times seven – No limit. R5134:3, 2666:1
How it tells us of the loving mercy and forgiveness of him with whom we have to do. R4650:3
"If thy brother trespass against thee seven times in a day, and seven times a day shall say, I repent, thou shalt forgive him." (Luke 17:4) R4650:3
It is as much the Lord's command that we do not forgive until he turns again and repents as it is his command that we do forgive when he does turn and repent. R1694:2
Forgiveness is obligatory when asked for. R5134:5
Even though fully forgiven, we may not put such a one into the same place of responsibility previously held until we see a stronger and truer character developed in him. R1694:5
This does not imply, however, that there may be no penalties attached with the forgiveness. R2666:1
Evidently to imply that forgiveness should be granted as often as it is sought with any manifestation whatever of sincerity. R3801:5
We may not decide that any transgression against us is unforgivable. Our imperfect knowledge, as well as our imperfect judgment, forbids such a decision. R1694:2
To return evil for good is devilish, to return good for good is human, to return good for evil is Godlike. R3802:1*
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| 23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
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Therefore – This parable does not refer to divine forgiveness of original Adamic sin, but to subsequent sins. R5135:4, 528:3
Kingdom of heaven – The Church in the present embryotic condition. R5134:6, 4650:6, 3802:2, 2666:6
Of his servants – Tax-collectors: representing the justified and consecrated children of God, entrusted with the stewardship of the Lord's goods. R3802:1,2, 5135:4
This parable does not relate to dealings between God and the world of sinners; but between God and his covenanted children, called here, as elsewhere, "bond-servants." R528:3
The world, as sinners, are not God's servants, but aliens. The only ones God recognizes as servants are such as come back into relationship with him through Jesus. R5135:4, 4650:5, 3802:2, 2667:1, 2295:3
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| 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
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Owed him – This can be understood in two ways--either the debt resting against the whole human family, the death penalty; or the obligations of the covenant of a new creature. R2667:4
Ten thousand talents – Representing in value about $20 million, fitly representing our great obligations to God as a race and our utter inability to meet these obligations. R2295:3
Estimated to represent $9 million. R3802:1
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| 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.
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| 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
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Worshipped him – Asking, as members of the Body of Christ, in the name of their Head. R528:6
Lord, have patience – God does not forgive our sins until we acknowledge them and ask his forgiveness. R2295:6
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| 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
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Then – As soon as the debtor asked for mercy. R2295:6
Moved with compassion – Mercy is an element of love, and love is the fulfilling of the whole law of God. R3802:5
Forgave him – Not referring to divine forgiveness of original sin, but entirely to subsequent sins. The sin of Adam is not forgiven simply because we cry for mercy. R5135:4, 4650:6, 3802:2
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| 28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.
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The same servant – Representing the Great Company; or, possibly, those who sin the sin unto death. R3802:6, 4079:5*, 2667:4
Fellowservants – Other brethren. R5135:4
An hundred pence – A small debt, probably representing not more than a hundred dollars proportionately to our money and time. R3802:3
About $16. R3503:3, 2295:6
A very insignificant sum in comparison to the one which he had owed his master. R5134:6
Took him by the throat – Just as some professed followers of Christ apply the law to their fellow disciples. R151:6*
The harsh and unsympathetic will be likewise treated. R5135:1
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| 29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
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| 30 And he would not: but went and cast him into prison, till he should pay the debt.
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Pay the debt – If our standard in dealing with others be one of exact justice--requiring others to measure up to our standard by some sort of penance before we forgive them--we may expect no mercy at the Lord's hands. R2667:5
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| 31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
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| 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:
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Wicked servant – He who cannot render perfect justice cannot rightfully require it of others. R5266:3
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| 33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
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Compassion – The trespasses of others against us are trifling indeed in comparison to our obligations to the Lord. R5135:1
I had pity on thee – As we remember and appreciate our own weaknesses and blemishes, it will make us sympathetic with the brethren and with all mankind. R5135:2
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| 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
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To the tormentors – The jailers of Oriental countries were accustomed to torment their prisoners. These doubtless represent Satan, to whom will be turned over for the destruction of the flesh all true servants of the Lord who fail to come willingly into accord with his spirit. R3802:5
Illustrating earthly disciplines. This might mean financial difficulties or losses, or physical ailments, disease or what-not. R2295:6
To trouble and distress in the present life, sufficient to make them sympathetic with the weak and erring. R528:6
The Great Company must wash in the blood of the lamb, in the "great tribulation." These tribulations correspond to the tormentors of the parable. (Rev. 7:14) R3802:6
Not that the Lord had sympathy with those barbarous customs, but that he was speaking to the people from the standpoint of customs which they would understand. R3802:5
All that was due – The full consecration promised. R3802:4, 2667:4
It might represent the original debt resting upon the human family--from which the Lord redeemed all; hence the unmerciful servant's penalty would signify second death. R2667:4
Or if the debt represents the obligations of his covenant as a new creature, he would be required to comply to his vow by going into the great time of trouble. R2667:4
We are inclined to think that the uttermost farthing signifies a hopeless case--second death--in the case of the Lord's people who fail to exercise forgiveness toward the brethren. R2667:4
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| 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
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So likewise – What I am seeking in you, my servant, is perfection in my character-likeness. R4651:4
My heavenly Father – We are too inclined to look at the justice of his character and copy it, and deal severely with our debtors. He wishes to make clear that the grandest elements of his character are love, sympathy, kindness and forbearance. R4651:4
Do also unto you – Whatever our faith and works, they amount to nothing if we do not have love which is merciful, generous, long- suffering, patient toward those who injure us. R3802:5
Not that he wishes to retaliate, but to prepare us for a special service; he desires that we learn the lesson of forgiveness and mercy. R4651:1, 2667:6
If we are harsh, unsympathetic, unforgiving toward our brethren, the heavenly Father will so deal with us and not forgive us our trespasses. R5135:1, 3803:1
From your hearts – Not merely from our lips. R2296:1, 3604:4, 2295:5
If at heart we treasure up resentment against others, our heavenly Father will not forgive us. R5123:3, 5135:5, 2444:6
Not only forgive; but forgive gladly, freely, heartily. R3604:4
Heart forgiveness leaves no sting, no animosity, no grudge. R2296:1
We should harbor no other feeling than that of forgiveness and good will toward all, no matter how seriously they may have transgressed against us. R2296:4
Not a lip-forgiveness and a heart-hatred. R1694:5
Forgive not – God will be no more generous to you and your imperfections than you are toward your brethren in their imperfections. R4651:4
Let every Christian, in approaching the throne of grace daily, inquire of his own heart whether or not he has forgiven those who are indebted to him. R2253:4
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