Exegetical and Hermeneutical Commentary of Matthew 18:19
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.
19. The slight digression is continued. Christ thinks of His Church. Not only shall your decisions be ratified, but your requests shall be granted, provided ye agree.
Fuente: The Cambridge Bible for Schools and Colleges
Again I say unto you, That if two of you … – This is connected with the previous verses. The connection is this: The obstinate man is to be excluded from the church, Mat 18:17. The care of the church – the power of admitting or excluding members – of organizing and establishing it – is committed to you, the apostles, Mat 18:18. Yet there is not need of the whole to give validity to the transaction. When two of you agree, or have the same mind, feelings, and opinion, about the arrangement of affairs in the church, or about things desired for its welfare, and shall ask of God, it shall be done for them. See Act 1:14-26; 15:1-29. The promise here has respect to the apostles in organizing the church. It cannot with any propriety be applied to the ordinary prayers of believers. Other promises are made to them, and it is true that the prayer of faith will be answered, but that is not the truth taught here.
Fuente: Albert Barnes’ Notes on the Bible
Mat 18:19-20
For when two or three are gathered together in My name.
The presence of Christ in the sanctuary
I. What is implied in this promise or the divine presence. God comes not here as to a court of assize, but to a Bethesda, to dispense mercy.
II. The conditions under which the promise will be fulfilled.
1. TO meet in the Saviours name is to seek its exaltation.
2. His name must be pleaded as the ground of approach to God.
3. The sole authority of Christ must be recognized if we would meet in His name.
III. The Jewish church as well as the Christian had Gods gracious presence.
1. The incarnation was substituted for the Shekinah-a symbol.
2. The bodily exercises, carnal ordinances are at an end in the Christian worship.
3. We have the indwelling of the Holy Ghost.
4. Let us expect the Divine blessing.
5. If the presence of God be promised, how is it that professors are content with an occasional visit to the sanctuary? (J. S. Pearsall.)
The presence of Christ in the meetings of His people
I. Thy promise.
1. There is a sense in which it is true that Jesus is present with all men at all times.
2. But in the text He meant something different from that to which we have referred. Jacob at Bethel.
3. It implies a readiness on the part of Christ to do for His people what they ask.
4. It implies a gift of those graces which are fitted to sweeten the spiritual intercourse of the soul with Himself, and to enrich it with those Divine ornaments which shall best display the lustre of His own glory.
II. That in order to realize the riches of the promise the disciples must be gathered together. Also to meet in the name of Christ. Acknowledge on our part all fulness and power in Christ. (W. Willson.)
I. When the people of God meet together for religious worship it should be in the name of Christ.
1. With His authority.
2. Agreeably to His directions.
3. That our expectations of success are founded on the influence which may connect itself with His name.
II. When Christians are thus gathered together they may expect their masters presence.
1. A large number not necessary.
2. A particular class not necessary.
3. A particular place not necessary. Christ once present.
III. The redeemer has important ends to accomplish in connection with the vouchsafement of his presence when his disciples are assembled. (T. Bradshaw.)
Christs presence consecrating His Church
I. The speaker.
1. The beaming of His essential glory.
2. How our Lord claims to Himself omnipresence.
3. That our Lord here claims to Himself self-existence, independent existence.
4. Our Lord does not contemplate His own existence as a contingency.
II. The acknowledged relation in which Christ stands to his church.
1. Our Lord declares His headship.
2. The declaration which He here makes of His mind towards the Church
(1) condescension;
(2) faithfulness.
III. The view here given by Christ himself of the church.
1. The amount, two or three. The Church small in the world.
2. The unobstrusibe, humble character of the Church.
3. The special bond of the Church.
IV. The gracious promise which christ here makes to the church as thus exercised. (J. Macdonald, M. A.)
United prayer
I. United prayer is to those who exercise it a means of grace.
1. In recognizing this, you will get a clue to the advantages to be derived from united prayer as an agency for personal and relative spiritual advancement.
2. United prayer strongly tends to draw out the souls of those engaged therein in sympathy and care, and love for one another, and for Christians generally.
II. Untied prayer is an instrument of service for Christ. Some phases of service to which Christians are called. The cultivation of personal spiritual life. The development and maintenance of the true nature, status, and influence of the Church of Christ. Effort to save souls.
III. How shall we, as Christians, avail ourselves to this means of grace and instrument of service for Christ? Exercise united prayer for the outpouring of Gods Holy spirit upon the Church, etc. For the conversion of men, women, and children. For the agencies employed, that they may accomplish the devout ends they have in view. (John, Thomas.)
I. The religion of jesus christ is social. Two or three. Man is a social being. The gospel raises men to considerations of the highest nature, and to a uniting order of things. The servants of God have similarity of views; a common ground of dependence, a common relation to Christ; the same object of endeavour; oneness as to cause and interest, look for the same blessed end. We are not surprised that they meet together.
II. Wherever they meet Christ is in the midst of them.
1. It is His word, grace, and spirit that forms the Church.
2. It is the love of Christ that prompts and influences them.
3. This subject constitutes a criterion of discipleship.
4. It may serve to encourage us when few in number.
5. It animates our thought in view of the eternal world. In heaven there will be a great gathering. (J. Rift.)
An august visitor
I. The place. Where, etc. A meeting place is intended; simple; it may be lonely.
II. The presence. A spiritual presence. The world sees Him not. Time was when He granted sensible tokens of His presence to man; burning bush, Jacob; Christ incarnate; now the Comforter is come.
III. The purpose. He is in the midst for
(1) inspection, His eyes are as a flame of fire;
(2) for protection;
(3)direction;
(4) probation. He is in the midst to try with means and mercies-
(5) salvation. (J. Basley.)
Jesus present in worship
More than the numbers stated here have thus met. Christ is here. If we had met this evening to discuss questions concerning geography, we should probably have felt ourselves honoured with the presence of such a man as Sir Roderick Murchison or Dr. Livingstone. Had the discussion related to history, to antiquity, to chemistry, with what elatedness and bated breath should we have listened to that prince of historians, the late Lord Macaulay, to the world-renowned Layard, and to the wonder-working Faraday. Had this been a congress of nations-a meeting of crowned heads-planning the course of politics, disposing of the destinies of nations, and marking the limits of empires, how important should we have deemed the occasion! Notable visitors from other climes, men of mark and might from other lands, would have attracted our observation-have riveted our attention; our interest would have risen with the occasion. But we meet with other ends in view. We come together about our souls affairs; our present peace, and our everlasting salvation, are the matters which concern us. Compared with these other things are temporary and trivial. (J. Basley.)
Jesus present in a simple sanctuary
Where two or three are gathered together. There is evidently a meeting-place intended. Proud mortals love display. When Henry of England and his neighbour monarch of France met with friendly greetings, it was amid the most gorgeous glitter on the Field of Cloth of Gold. Christ makes no demand for parade or ostentatious display. It forms no condition in the terms upon which He will visit us. We have not a tesselated pavement; we can worship God without it. We have no encaustic tiles: Christ does not want them. (J. Basley.)
Jesus present to inspect
He is Light. He is the Searcher of hearts, the great Revealer. He visits thus all His Churches. He knows them all-their constitution, their practice, their state. He visits them as the florist visits his garden, to watch the progress of choice plants and flowers. He visits them as the shepherd does his flock, to inspect the condition of his sheep. He visits them as the officer does his soldiers, to see if they are at their post, if their discipline is as it should he, and their arms in good condition. What a sight for Christ do some churches professedly Christian present! How must His holiness loathe the worldliness, selfishness, pride, and the many foul abominations that are covered with a Christian name! Christ is here for inspection. No member, no character, no practice, no thought, word, wish, or feeling, escapes the notice of His eye. Christian professor! Christ sees thee. Thou art fully and thoroughly known to Him. (J. Basley.)
Four present, but only one visible
When it was decided to close the prayer-meeting m a certain village, a good woman declared that she would be there if no one else was. She was true to her word, and when the next morning some one said to her rather jestingly, Did you have a prayer-meeting last night? All! that we did, she replied. How many were present? Four, she said. Why, said he, I heard that you were there all alone. No, she said; I was the only one visible but the Father was there, and the Son was there, and the Holy Spirit was there, and we were all agreed in prayer. Before long there was a revival prayer-meeting and a prospering church. (J. Basley.)
In My name
I. The place which the name of Jesus occupies in christianity. The subject of knowledge. The object of faith and love. Doctrines, duties, precepts permeated with His name. Does not imply nominality, as the name of a book; but He is the substance of the thing. He is the life of Christianity.
II. On what ground does the name of jesus occupy this place in Christianity.
1. The Fathers appointment.
2. On His own authority as Messiah.
3. His Divine nature.
4. His perfect manhood.
5. His mediatorship.
Jesus
1. The central force of Christianity.
2. The radiating glory of Christianity.
3. The attractive power of Christianity.
4. The ultimate victory of Christianity.
5. Who then will be ashamed of the name of Jesus? (J. Bate.)
Public worship acceptable to God
No doubt the prayers which the faithful put up to heaven from under their private roofs were very acceptable unto Him. But if a saints single voice in prayer be so sweet to Gods ear, much more the church choir. His saints prayers in consort together. A father is glad to see any one of his children, and makes him welcome when he visits him, but much more when they come together; the greatest feast is when they all meet at his house. The public praises of the Church are the emblem of heaven itself, where all the angels and saints make but one consort. There is a wonderful prevalency in the joint prayers of His people. When Peter was in prison, the Church meets and prays him out of his enemies hands. A prince will grant a petition subscribed by the hands of a whole city, which may be he would not at the request of a private subject, and yet love him well, too. There is an especial promise to public prayer Where two or three, etc. (Gurnall)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Again I say unto you] The word , verily, is added here, in ninety-eight MSS., (many of which are of the greatest antiquity and importance,) seven editions, all the Arabic, the Slavonic, and several of the Itala. The taking in or leaving out such a word may appear to some a matter of indifference; but, as I am fully convinced Jesus Christ never spoke a useless or a needless word, my maxim is, to omit not one syllable that I am convinced (from such authority as the above) he has ever used, and to take in nothing that he did not speak. It makes the passage much more emphatic – Again, VERILY I say unto you,
If two of you shall agree] , symphonize, or harmonize. It is a metaphor taken from a number of musical instruments set to the same key, and playing the same tune: here, it means a perfect agreement of the hearts, desires, wishes, and voices, of two or more persons praying to God. It also intimates that as a number of musical instruments, skilfully played, in a good concert, are pleasing to the ears of men, so a number of persons united together in warm, earnest, cordial prayer, is highly pleasing in the sight and ears of the Lord. Now this conjoint prayer refers, in all probability, to the binding and loosing in the preceding verse; and thus we see what power faithful prayer has with God!
It shall be done for them] What an encouragement to pray! even to two, if there be no more disposed to join in this heavenly work.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Most interpreters agree there is a connection betwixt these verses and those immediately preceding, as if it were a further confirmation of what God had said concerning his binding and loosing in heaven whatsoever they should bind or loose on earth; and say, the asking mentioned in this verse supposes that no church will adventure upon so grave an act as excommunication, without asking his direction or counsel; nor undertake such a thing as absolution, without the like serious asking of God pardon for the repenting sinner. Now, saith he, let the church be never so small that so joins in prayers on this occasion, what they ask of God shall be done. Whether it hath any such reference or no, or be an independent promise of Christs presence with his church, I shall not determine. Those who think this text hath such a particular reference, yet do also grant it a more general promise of Christs presence with his people. Whenever they are met by his authority, or upon his account or command, whether it be for counsel, or judgment, or prayer, or the celebration of any sacred institution of his, he is in the midst of them, to protect and favour them: what they ask
shall be done for them; that is, provided the thing asked be good, Mat 7:11, and for a right end, Jam 4:3, and in a right manner, Luk 18:1; Jam 1:5-7. Christ in this text establisheth the duty of prayer in communion with others. He doth not only require of his people secret prayer, Mat 6:6, but also praying in company with others; the gathering together of his people for prayer, whether in private families or more public congregations.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Again I say unto you, That iftwo of you shall agree on earth as touching anything that they shallask, it shall be done for them of my Father which is in heaven.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Again, I say unto you,…. As the words in the former verse seem to regard the whole body of the disciples, whose decisions in cases brought before them, declaring them just or unjust, are determinate and unalterable; these seem to respect the one or two, that should join the offended person in the reproof of the offender, and are spoken for their encouragement; who might think proper either to premise, or follow their engaging in such a work with prayer:
that if two of you shall agree on earth, as touching anything that they shall ask; both in the case before mentioned, and in any other thing: whether it be for themselves or others; to assist them in the ministry of the word, and give success to it, for the conversion of sinners; and in the performance of any miracle, for the confirmation of the Gospel; in the administration of ordinances, for the comfort of saints; and in laying on of censures, for the reclaiming of backsliders; or be it what it will that may be done, consistent with the glory of God, the purposes of his mind, and the declarations of his will, and the good of men, provided they agree in their requests; though they are here on earth, and at such a distance from heaven, from whence their help and assistance come:
it shall be done for them of my Father which is in heaven; with whom nothing is impossible; and who, as he regards the effectual fervent prayer of any righteous man, so more, of two agreed together in anyone thing; and still more, of a church and community of saints in their united requests: a great encouragement this to social prayer, though ever so few are engaged in it.
Fuente: John Gill’s Exposition of the Entire Bible
Shall agree (). Our word “symphony” is this very root. It is no longer looked at as a concord of voices, a chorus in harmony, though that would be very appropriate in a church meeting rather than the rasping discord sometimes heard even between two brethren or sisters.
Of my Father ( ). From the side of, “by my Father.”
Fuente: Robertson’s Word Pictures in the New Testament
Shall agree [] . From sun, together, and fwnh, sound or voice. Transcribed in our word symphony. It has so far lost its distinctive character as a concord of voices as to be used for agreement in the deeper and more inward sense.
Concerning anything that they shall ask [ ] . The literal rendering is, if any thing, stronger : Everything, whatever it be, for which they may have asked. Wyc., Shall consent of everything whatever they shall ask. Tynd., Shall agree in any manner thing whatsoever they shall desire. The word pragma, thing, is used like the Latin res; a matter, affair, business, with the meaning at bottom of something to be done, since it is cognate to the verb prassw, to do. Shall be done, however, is genhsetai, it shall come to pass.
Fuente: Vincent’s Word Studies in the New Testament
19. Again I say to you. He confirms the former statement; for not only will God bestow the spirit of wisdom and prudence on those who ask it, but he will also provide that not one thing which they shall do according to his word shall want its power and effect. By uniting agreement with prayer, he reminds us with what moderation and humility believers ought to conduct themselves in all religious acts. (568) The offender must be admonished, and, if he does not receive correction, he must be excommunicated. Here it is not only necessary to ask counsel at the sacred mouth of God, so that nothing may be determined but by his word, but it is proper at the same time to begin with prayer. Hence appears more clearly what I have formerly stated, that men are not allowed the liberty of doing whatever they please, (569) but that God is declared to have the sole claim to the government of the Church, so that he approves and ratifies the decisions of which he is himself the Author. Meanwhile, when believers assemble, they are taught to unite their prayers and to pray in common, not only to testify the unity of faith, but that God may listen to the agreement of them all. So then, as God frequently promises in other passages that he will graciously listen to the private requests of each individual, so here Christ makes a remarkable promise to public prayers, in order to invite us more earnestly to the practice of them.
(568) “ En tous actes concernans la service et la parolle de Dieu;” — “in all acts relating to the service and the word of God.”
(569) “ Tout ce que bon leur semble;” — “whatever they think right.”
Fuente: Calvin’s Complete Commentary
(19) Shall agree on earth.The promise, as before, is dependent on implied conditions. Those who pray must be gathered together in the name of Christ (Mat. 18:20), i.e., as trusting to His intercession, asking a prayer which is not the utterance of the natural but the spiritual man, asking it in entire submission to the will of their Father in heaven. In the absence of those conditions, as in the prayer of the sons of Zebedee, asking they knew not what (Mat. 20:20), that which they desired might be withheld from them, or granted in quite another manner than that on which they had set their hearts.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. If two Let it be remembered that our Lord is still stating the blessed results of preserving the true childlike place of his little ones, as depicted in the previous discourse. He has just told them how God will ratify their collective proceedings, in accordance with Christ’s laws as a Church. He now proceeds to the them that it requires not the assembly of a whole Church to obtain the gifts of God. The smallest number shall suffice to obtain the fulfillment of prayer. As touching anything That is, as touching anything which could be obtained even by the largest number.
The fewness of the numbers shall be no bar to the answer of their prayers.
It shall be done for them That is, it shall be done for them in accordance with the usual laws of God’s kingdom of grace and nature. If the prayer be of that faith which God’s laws of prayer require; if the faith be such as God’s Spirit hath empowered, and be by us co-operatively exercised. It is the purpose of the present verse not to state under what conditions prayer shall be heard, or how extensive the range of fulfilled prayer; but to encourage even the smallest number who shall gather together for prayer, that their fewness is no bar to the proper answer from God.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Again I say to you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father who is in heaven.”
The question that arises here is as to whether this should be strictly applied in context, or seen as an expansion on the argument. In the former case it is confirmation that when a plurality (two or more) agree on what to ask about a disputed question, (‘about any judicial matter that they should ask’) they can be sure that they will have His Father’s assistance in the matter. He will give them guidance and show them what to do. This may be very necessary in the case of the two called on in Mat 18:16.
In the latter case the argument is that just as two or three could act together to confirm a case before the congregation (Mat 18:16), so equally two or more can confirm any request which is in accordance with Scripture which is to be made to His Father, with the result that they can be sure that they will receive what they ask. The idea of ‘two agreeing’ is then not just a casual agreement to pray for something without due thought, but a coming together to first determine what would be reasonable to request. It is taking prayer seriously. They would thus take into account the principles of prayer, such as asking according to His known will (1Jn 5:14), coming in the name of Jesus (asking what He wills, backed up by the authority of His Name), asking in accordance with Scripture promises, asking as those who have no iniquity in their hearts, and so on. Once, however, they had genuinely come to what they believed was the mind of God on the matter they could have confidence that they would receive what they asked. (The final judgment would come in whether the prayer was answered or not).
As with Mat 18:18 probably both are true. Jesus intended it to have both the particular application, and the wider general application (as He makes clear elsewhere).
Fuente: Commentary Series on the Bible by Peter Pett
Mat 18:19-20. Again I say unto you Further to encourage good men to be very earnest in their endeavours to bring sinners to repentance, he assured them, that if they prayed to God for it, he would hear them, provided it was agreeable to the wise ends of his providence. Perhaps here is an allusion to a notion of the Jews, that it was necessary, that ten at least should concur in social prayer, if an extraordinary success was expected. I am in the midst of them, Mat 18:20 means, “by my special favour and presence: for, observing that in those religious assemblies they act as the duty which they owe to me directs, I will intercede with my Father for them, and procure them from him a gracious answer to their prayers.” The Hebrew doctors have a saying, that “where two persons sit together conversing about the law, there the Shechinah is among them.” Dr. Clarke paraphrases the 20th verse thus: “In whatever place the true doctrine of Christ is professed and practised, whether by many or few, there is the true church of Christ.” See Sermon 18 vol. 10. Wetstein, and Tillotson’s Works, vol. 3: p. 307.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1382
THE EFFICACY OF SOCIAL PRAYER
Mat 18:19-20. 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. For where two or three are gathered together in my name, there am I in the midst of them.
GOD has mercifully provided for the peace and welfare of his Church, by appointing, that disputes amongst his people shall be referred to arbitrators in the first instance, and, in the failure of that, to the decision of those who bear rule in the Church: and he has engaged to ratify in heaven the sentence which they shall pass on earth. This supposes, indeed, that they who are appointed to judge, are men of real piety and strict integrity; and that they implore from him that wisdom which is profitable to direct and regulate their judgment.
He has also provided for their welfare, by encouraging them, individually and collectively, to spread their wants before him in prayer, assuring them, that they shall never apply to him in vain.
Let us consider,
I.
The promise here given us
A gracious answer to our prayers is here promised to us,
1.
Individually
[Supposing that two persons, feeling deeply in their own souls their spiritual wants, agree to spread those wants before God in prayer, and to implore help from him; our Lord assures them, that they shall obtain what they ask for, at the hands of a gracious God and Father. True indeed, each person asking for himself, is encouraged to expect from God a supply of all needful blessings: but a particular assurance is given where two persons unite in prayer; because, by the agreement which is entered into between them respecting the blessings they shall ask, there is a more ample acknowledgment of Gods power and grace than is usually found in the petitions of a single individual, and at the same time a more enlarged exercise of faith and hope. Only conceive of them as agreeing respecting the extreme pressure of their wants, and the utter incapacity of any creature to relieve themthen, respecting the condescension and grace of God, who is both able and willing to supply all their needand, lastly, as encouraging each other to expect from God the fulfilment of all his promisesand you will see immediately what reason there is for them to expect an answer to their united prayers, beyond what there would be to the petitions of a solitary individual.
Of course, the promise here given can relate only to those things which, when bestowed, will promote the best interests of the petitioners, and the honour of Almighty God. But with this only limitation, they may open their mouths as wide as they will, and God will fill them.]
2.
Collectively
[In the house of God we are to assemble in the name of Jesus Christ; that is, in obedience to him as our Lord, and in dependence on him as our Saviour. The whole Church ought, from time to time, to assemble for prayer: but, even if there be only two or three in number, they shall not on that account lose the blessings which they implore. God will honour the ordinances of his own appointment, and confer on his waiting people all the blessings which they stand in need of ]
Such is the promise of God to his Church and people: to estimate which aright, we should mark
II.
The security we have for the performance of it
The Lord Jesus assigns this as a ground of assurance to the suppliants: It shall be done for them by my Father which is in heaven: for, where two or three are gathered together in my name, there am I in the midst of them. Now, as the Shechinah, the bright symbol of the Deity, was in the holy of holies, and answers to prayer were obtained by the high-priest from it; so is Jesus ever in his Church, to give an answer of peace to his suppliant and believing people.
It is here supposed, that, whether individually or collectively, the suppliants draw nigh to God in the name of Jesus Christ
[There is no access to God, for any man, but through Him nor any danger of repulse to any man that comes unto God by him. God has said, that not one such person shall ever in any wise be cast out ]
Jesus Christ himself is already there, to secure to his believing people an answer to their prayers
[He has said, Lo, I am with you alway, even to the end of the world [Note: Mat 28:20.]. And he is in the midst of them, on purpose to bless them [Note: Exo 20:24.]. He is expressly empowered by the Father to hear and answer their petitions. He has said, Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son [Note: Joh 14:13.]. See, then, what security this affords us that our petitions shall be heard. He came down from heaven for us: he assumed our nature, and died for us on the cross: he ascended to heaven to intercede for us: he had all fulness committed to him for us, on purpose that we might receive out of it according to our necessities. When, therefore, he hears us pleading the merit of his blood, and looking to him for the very blessings which he purchased for us, can we suppose that he will cast out our prayer? No: we may assure ourselves, that, as he is in the midst of his praying people, no prayer of theirs shall ever go forth in vain. Whether they be many or few, it shall make no difference with him: he will hear, and answer, and do for us far beyond all that we can either ask or think ]
See, then,
1.
With what pleasure we should attend the house of God
[Were it proclaimed abroad, that, at a certain time and place, all who would come should assuredly meet the Lord Jesus Christ, in the very body that he possessed on earth, no church in the universe would be large enough to contain one half of the people who would be assembled together. Yet, what would it be to see him with our bodily eyes, in comparison of seeing him by faith, as we do in his house of prayer? Dear brethren, those who beheld him in the flesh, were not near so highly privileged as you, who behold the glory of God shining in his face through every page of his blessed Gospel. O estimate your privileges aright; and you will account the ordinances of the Gospel precious beyond the powers of language to express.]
2.
What improvement we should make of social converse
[We should endeavour, not so much to amuse, as to edify our friends. Do but think what is here promised, that if only two be agreed respecting what they shall ask, they may obtain it by their united supplications.]; I almost wonder that, with our friends, we can find time to talk of any thing but our mutual wants, or to occupy ourselves in any thing but united supplications. At all events, we cannot but see what should be the daily habit of endeared friends, and especially of those who are united in wedded life. Dear brethren, know your privileges, and learn to make such an improvement of them as shall further and secure the eternal welfare of your souls.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 19. If two of you shall agree ] How much more then a whole church full of you! Great is the power of joint prayer, Act 12:12 ; Dan 2:18 . Those in the Revelation whose prayers went up as a pillar of incense, and came before the Lord as the sound of many waters; the thundering legion, the Christians in Tertullian’s time, that came, an army of them, not more to beseech than to besiege God by their prayers. This made Henry III, King of France, forbid the Protestant householders in his dominions to pray with their families. And a great queen said, that she feared more the prayers of John Knox and his complices than an army of 30,000 men. The house shook where the disciples were praying, Act 4:31 . The devil was forced to throw in the obligation to Luther and some others that were praying for a young man that had yielded himself body and soul to the devil for money, and had written the bond with his own blood. The Popish soldiers that went against the Angrognians in France, said that the ministers of that town with their prayers conjured and bewitched them, that they could not fight. While Moses, Aaron, and Hur lift up their hands and minds together in the mount, Joshua beats Amalek in the valley. He prevailed precando, more than he did proeliando. Now for the fruit of prayer, said those brave spirits at Edgehill battle, where there was never less seen of man and more of God, as the noble general thankfully acknowledged.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. . ] ‘ every thing: ’ but the construction is an instance of attraction: , the subject of the sentence, is thrown into government after the verb: the plain construction would be ., . . . . , , . . .: so that . amounts in English to any thing. This refers to that entire accordance of hearty faith, which could hardly have place except also in accordance with the divine will.
It was apparently misunderstood by the Apostles James and John; see St. Mark’s account, ch. Mat 10:35 , in which they nearly repeat these words. Notice again the : see on ch. 16 ult.
Fuente: Henry Alford’s Greek Testament
Mat 18:19-20 . Promise of the power and presence of God to encourage concord .
Fuente: The Expositors Greek Testament by Robertson
Mat 18:19 . : a second amen , introducing a new thought of parallel importance to the former, in Mat 18:18 . : two; not the measure of Christ’s expectation of agreement among His disciples, but of the moral power that lies in the sincere consent of even two minds. It outweighs the nominal agreement of thousands who have no real bond of union. : agree, about what? not necessarily only the matters referred to in previous context, but anything concerning the Kingdom of God. : concerning every or any matter, offences committed by brethren included of course. : it shall be; what absolute confidence in the laws of the moral world! . . .: from my Father. The Father-God of Jesus is here defined as a lover of peace and fraternal concord. In this verse we have a case of attraction, of the main subject into the conditional clause. Resolved, the sentence would run: , , , .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 18:19-20
19″Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. 20For where two or three have gathered together in My name, I am there in their midst.”
Mat 18:19 “if two of you agree on earth about anything that they may ask” This is a third class conditional sentence, which meant potential future action. The context relates this promise to church discipline and our treatment of other believers.
Mat 18:19 This verse must be taken in the context of God’s will being revealed by the Spirit from Mat 18:18. Believers are only promised answers under certain spiritual circumstances. The worst thing that could happen to most modern believers is that God answer their selfish, materialistic prayers.
The Bible presents a paradoxical view on prayer. Some passages speak of its unlimited scope and promise of answers (cf. Mat 18:19; Joh 14:13-14; Joh 15:7; Joh 15:16; Joh 16:23). Other passages speak of prayer being limited by
1. our persistence (cf. Mat 7:7-8; Luk 11:5-13; Luk 18:1-8)
2. our attitude (cf. Mat 21:22; Mar 11:23-24; Luk 18:9-14; Jas 1:6-7; Jas 4:1-10)
3. the will of God (cf. 1Jn 3:22; 1Jn 5:14-15)
Theologically believers agree that
1. God is affected by His children’s prayers
2. the greatest gift is not the answer but the fellowship with the Father
3. all prayer is answered
4. prayer does change our lives and the lives of those we pray for
However, when all is said and done, there is still “mystery” in prayer. It is best summed up by the truth that God has chosen in His sovereignty to limit Himself to the prayers of His children. We have not because we asked not or asked amiss.
SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED
Mat 18:20 The number mentioned is the same as Mat 18:16. This could be a husband and wife (family setting) or two or more believers (worship or disciple setting). However, it may be implied (i.e., an application) that when believers meet to pray Jesus is there (i.e., Mat 28:20)!
“in My name” See Special Topic following.
SPECIAL TOPIC: THE NAME OF THE LORD
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
as touching = concerning. Greek. peri. App-104.
thing = matter.
ask. Greek. aiteo. App-134.
of = from. Greek. para.
Fuente: Companion Bible Notes, Appendices and Graphics
19. .] every thing:-but the construction is an instance of attraction: , the subject of the sentence, is thrown into government after the verb: the plain construction would be ., . . . . , , …: so that . amounts in English to any thing. This refers to that entire accordance of hearty faith, which could hardly have place except also in accordance with the divine will.
It was apparently misunderstood by the Apostles James and John;-see St. Marks account, ch. Mat 10:35, in which they nearly repeat these words. Notice again the : see on ch. 16 ult.
Fuente: The Greek Testament
Mat 18:19. , again) The same thing is repeated in somewhat different language. The particle is used epitatically,[834] as in ch. Mat 19:24, and Gal 5:3. In this place, our Lord speaks of His disciples as acting together; in Mat 18:18, in their individual. capacity. Cf. ch. Mat 16:19.-, two) sc. two, if not more, contrasted with all; cf. Mat 18:18 : two, e.g. husband and wife. Great is the virtue of united faith. That which may hinder the prayers of one man, from his own weakness, is made up by the fellowship (societas) of even one brother.- – , on earth-in heaven) The same antithesis occurs in Mat 18:18.- shall ask) sc. with regard to binding or loosing.
[834] See explanation of technical terms in Appendix, on the figure Epitasis.-(I. B.)
Fuente: Gnomon of the New Testament
That if: Mat 5:24, Mat 21:22, Mar 11:24, Joh 15:7, Joh 15:16, Act 1:14, Act 2:1, Act 2:2, Act 4:24-31, Act 6:4, Act 12:5, Eph 6:18-20, Phi 1:19, Jam 5:14-16, 1Jo 3:22, 1Jo 5:14-16, Rev 11:4-6
it shall: Joh 14:13, Joh 14:14, Joh 16:23
Reciprocal: 1Ki 2:20 – Ask on Isa 22:22 – so he Eze 14:16 – these Dan 2:18 – they would Mal 3:16 – and the Mat 7:21 – my Mat 24:14 – shall be Act 4:31 – spake Act 8:15 – prayed Act 12:12 – where 1Pe 3:7 – that
Fuente: The Treasury of Scripture Knowledge
THE BELIEVERS PRAYER
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. For where two or three are gathered together in My name, there am I in the midst of them.
Mat 18:19-20
The very life and soul of religion is prayer. Religion is a bond between persons. It is Gods fellowship. Enoch walked with God remains the most adequate description of the life of the earnest Christian man.
I. Conditions of prayer.
(a) Prayer must not be made by Christians for any but righteous objects. Prayer is to be made in the Name of Christ, which implies that all our petitions shall be such as Christ Himself can second.
(b) Prayer must not be selfish. Christian prayer is characteristically the prayer of a church, the prayer of two or three gathered together in the Name of Christ to pray for common objects.
(c) Prayer must be fervent and persistent, even importunate. Prayer is a spiritual force.
II. Objects of prayer.A large part of prayer must, of course, always be for conformity of our own desires and wills to the Will of God, but the Christian will pray for the extension of the kingdom of righteousness, and this includes that large division of prayer upon which all the apostles insisted with remarkable earnestness, intercession for other people.
III. Guidance in prayer.It is our duty to accept Our Lords own guidance.
(a) By accepting His revelation that the God to Whom we pray is Our Father. If the question is put, What things may we pray for? the answer is, We may pray for whatever a child may ask his father for, and that is everything he needs. The thought of Gods Fatherhood reminds us that being indisposed to pray to our Heavenly Father must be a sign that all is not well between us.
(b) We should accept the guidance of Christs example. Again and again we are told that Our Lord prayed before undertaking some of His work. Once it is recorded that He remained all night in prayer to God. He realised His Sonship in active communion, and we must realise our Sonship in like manner.
(c) We may do great work if we will only teach others to pray. That is the greatest blessing a parent can confer upon his children, but if schoolmasters tell us true it is a blessing that parents often withhold from them. We should tell our children about this high privilege of prayer. Only how can we teach others to pray if we do not pray ourselves?
Canon Beeching.
Illustration
General Gordon records it as his constant experience that in his dealings with African chiefs he always found that negotiations smoothed themselves when he prayed for a chief before the interview. It was as though communications had already passed between them.
Fuente: Church Pulpit Commentary
8:19
One important function of the church is shown in verse 17 and that was still in the mind of Jesus when he spoke the words of this verse. The apostles are given special attention because they were in the church first (1Co 12:28). But some things can be done without the presence of an apostle; the assurance of this verse comes under that class. We know that an apostle could perform his special function without the presence of another (Act 19:6), yet this verse requires at least that two shall be present, hence this passage applies to disciples generally. The reason that two of the disciples is mentioned is that is the minimum of them that can compose a unit of the church referred to in verse 17. Agree is from SUM-PHONEO which Thayer defines, “To be in accord, to harmonize, i. e., to agree together.” It should be understood that they must agree in the things that are right, which were to be taught in other portions of the law of Christ. In other words, the Lord wishes his church to be united in its activities and perform as a whole while in the doing of things pertaining to the spiritual welfare of all. (See 1Co 5:4 and 2Co 2:6.)
Fuente: Combined Bible Commentary
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.
[That if two of you shall agree upon earth, etc.] and these words do closely agree with those that went before: there the speech was concerning the apostles’ determination in all things respecting men; here, concerning their grace and power of obtaining things from God.
I. [Two of you.] Hence Peter and John act jointly together among the Jews, Acts_2- 3; etc., and they act jointly among the Samaritans, Act 8:14; and Paul and Barnabas among the Gentiles, Act 13:2. This bond being broke by Barnabas, the Spirit is doubled as it were upon Paul.
II. [Agree together.] That is, to obtain something from God; which appears also from the following words, touching any thing that they shall ask; suppose, concerning conferring the Spirit by the imposition of hands, of doing this or that miracle, etc.
Fuente: Lightfoot Commentary Gospels
Mat 18:19. If two of you. Two could still constitute a fellowship.
Shall agree on earth. This agreement could only be wrought by the Holy Spirit, selfish ends being excluded from the nature of the case. An encouragement to united prayer.
Fuente: A Popular Commentary on the New Testament
Here we have a gracious promise made by Christ of his presence with all his members in general, and with is ministers in special; whenever they meet together in his name, that is by his authority, in obedience to his command, and with an eye to his glory. Whenever they celebrate any sacred institution of his, or execute any church-censures, he will be in the midst of them, to quicken their prayers, to guide their councils, to ratify their sentence, to accept their endeavours.
Learn, 1. That Christ will be graciously present with and amongst his people, whenever they assemble and meet together in his name, be it ever so small a number.
2. That Christ will, in a special manner, be present with the guides and officers of his church, to direct their censures, and to confirm the sentence passed in his name, and pronounced by his authority upon obstinate offenders.
Fuente: Expository Notes with Practical Observations on the New Testament
EFFICIENCY OF PRAYER
Mat 18:19-20. Again I say unto you, If two of you shall agree on earth concerning anything which you may ask, it shall be done unto you by My Father who is in the heavens. For where two or three are assembled in My name, there I am in the midst of them. This is really a wonderful promise to the saints of all ages, assuring us of His personal presence in an assembly of two or three, and positive answer to prayer in case of unity on the part of those two or three. This promise guarantees the miraculous availability of the social prayer league in every home. Christians are not aware of the paradoxical availability of family prayer, actually securing the presence of Jesus in the home, the little prayer-meeting, and the Sabbath gatherings. You see here the necessity of union in order to availability. Though the number may be small, only amounting to two or three, if they are really united, they have the promise.
When a circuit-rider, thirty years ago, I went to an old church out in the country to begin a protracted meeting, when the snow was knee-deep, and all the waters frozen into ice. I met but four people, though it was Sunday. We availed ourselves of this promise. Within forty-eight hours, the house ran over, the altar was piled with seekers, and such a revival as the people had not seen in a generation swept down from heaven, ninety souls being gloriously converted and added to the Church within two weeks. If two or three will meet and unite at a Throne of Grace, it is their glorious privilege to be master of the situation. I never found a place in my life where I could not have a glorious revival. When in the pastorate, I made it a rule to have a big revival in every community in my territorial bailiwick. In countless instances I have gone to a place where I had not a solitary member; prevailed on two or three, or perhaps a half dozen, to unite with me in prayer, having no congregation to begin with. We never staid long on our knees, gripping the mercy seat in an inflexible prayer-league, till the people came trooping and booming from all directions, crowding us out of all room, and apparently under conviction from the moment of their arrival, and ready to crowd the altar and seek salvation. What was the solution? We had actually prayed them under conviction before we ever saw them.
This is the Lords infallible receipt for a revival. Will you take it? You need not send off after a big preacher, who may come, and he may not. Get two or three to help you, and send for Jesus. He is sure to come. When He comes, the people will come too. And they will come crying, and they will go away shouting.
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Cornelius Lapide Commentary
18:19 Again I say unto you, That if two of you shall {l} agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
(l) This word, which is normally used of the body, is here used of the mind, for it belongs properly to poetry.
Fuente: Geneva Bible Notes
It should be obvious from the context that this promise does not refer to whatever two or three disciples agree to ask God for in prayer. The Bible contains many promises concerning prayer (cf. Mat 7:7-8; Mat 21:22; Joh 14:13-14; Joh 15:7-8; Joh 15:16; 1Jn 5:14-15; et al.), but this is not one of them.
In the context "anything" refers to any judicial decision involving an erring disciple that the other disciples may make corporately. God has always stood behind His judicial representatives on earth when they carry out His will (cf. Psa 82:1). This is a wonderful promise. God will back up with His power and authority any decision involving the corporate discipline of an erring brother or sister that His disciples may make after determining His will. [Note: See C. Samuel Storms, Reaching God’s Ear, pp. 254-58.]
Here again (Mat 18:20) Jesus takes God’s place as "God with us" (Mat 1:23; Mat 2:6; Mat 3:3; Mat 11:4-8; cf. Mat 28:20). This statement implies a future time when Jesus would not be physically present with His disciples, the inter-advent age, specifically the period following His ascension and preceding His return. Jesus anticipated His ascension.
One writer argued that Mat 18:18-20 are the center of a structural and theological chiasm that embraces Mat 17:22 to Mat 20:19. [Note: David McClister, "’Where Two or Three Are Gathered Together’: Literary Structure as a Key to Meaning in Mat_17:22 to Mat_20:19," Journal of the Evangelical Theological Society 39:4 (December 1996):549-58.] This thesis seems a bit stretched to me.