Exegetical and Hermeneutical Commentary of Matthew 18:10
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.
10 14. Christ’s care for His Little Ones illustrated by a Parable. Luk 15:3-7
After a brief digression ( Mat 18:7-9), Christ’s love for His young disciples again breaks out in words. Let no one despise them. They have unseen friends in the court of heaven, who are ever in the presence of the King himself. There, at any rate, they are not despised. It was for them especially that the Son of Man came to earth.
Fuente: The Cambridge Bible for Schools and Colleges
Take heed that ye despise not one of these little ones. … – That is, one who has become like a little child, or a Christian.
For I say unto you … – Jesus then proceeds to state the reason why we should not despise his feeblest and obscurest follower. That reason is drawn from the care which God exercises over them. The first instance of that care is, that in heaven their angels do always behold his face. He does not mean, I suppose, to state that every good man has his guardian angel, as many of the Jews believed; but that the angels were, in general, the guards of his followers, and aided them and watched over them. See the notes at Heb 1:14.
Do always behold the face of God – This is taken from the practice of earthly courts. To be admitted to the presence of a king; to be allowed to see his face continually; to have free access to him at all times, was deemed a mark of special favor 1Ki 10:8; Est 1:14, and was esteemed a security for his protection. So, says our Saviour, we should not despise the obscurest Christian, for he is ministered to by the highest and noblest of beings by beings who are always enjoying the favor and friendship of God.
Fuente: Albert Barnes’ Notes on the Bible
Mat 18:10
Take heed that ye despise not one of these little ones.
Contempt
Look at the sources of contempt; and what are its correctives.
I. The sources of contempt.
1. Want of knowledge will produce contempt. You could not despise the smallest and meanest in Gods great universe if only you had a true and enlarged conception of what that universe is. God watches over all; how can we treat with contempt the meanest object of His care.
2. Want of wisdom produces contempt. I cannot imagine it being said it is hardly true that enlarged knowledge diminishes contempt. As we grow older we find out the weaknesses of those we were taught to reverence. But no wisdom lies in that. A wise man newt despises; he reads beneath the surface. There is an angel behind the meanest form.
3. Want of reverence produces contempt.
II. The remedy. Sympathy is the antidote to contempt, as love is the restorative of all the ills of the universe. This shows that in the meanest men there are splendid possibilities, (Bishop Carpenter, D. D.)
Contempt for the little impossible, when regarded as part of a great whole
And just as surely as a crushed finger is understood and felt by the thrill and ache in the brain, so the wounded one here, or the little one injured and offended and despised here, is not simply a thing isolated from the rest of Gods universe, but one bound with it in the whole relationship and web of life so intimately connected, that its grief and its sorrow and its wound is felt right away up there, where God sits enthroned. As He gives us that conception of life, so He says it it impossible now you should despise. Let a larger knowledge of being enter rote your thoughts, and then you will see all creation is interlocked and interlaced in such a way that to understand one is to understand the whole; that there is no creature, however mean, that is outside the range of Divine superintendence and Divine knowledge, Their angels do always behold the face of My Father which is in heaven. (Bishop Carpenter, D. D.)
Contempt banished by insight
A wise man never despises. See one moment. Unwise men are ready to despise because they do not understand, or think out the meaning of little things. But the man of wisdom sees there is nothing in the world, however mean, that cannot have a real significance, and that just as you can see that the universe is one so you may see in a single thing the whole universe reflected. Here is the man who will not despise. Other men have been looking day by day at the same thing, but they have not had the wisdom to read beneath the surface. To them this is merely a bit of broken crystal; but the eyes of the man of wisdom look underneath the fractured morsels and see the law of form. This is but a swinging lamp in the eye of the world; but this man sees in it the angel of the law of movement. There again is only a falling stone, and yet he, with his keen eye, shall read beneath it the law of order in the universe. Surely, it is true, where great wisdom exists there is an inclination to banish contempt, for contempt hinders the growth of knowledge. (Bishop Carpenter, D. D.)
Contempt ignoble
The man who is above all these things looks with profound disdain upon the toys of the little children around him. Do you think he is nobler at that moment when he says he is above all these things, than that other who stoops from out of his range of knowledge to help the little child with the broken toy? There is a contrast of character. The one has knowledge and conceit, which is always twin brother to contempt, and the other has the sympathy and the reverence, and these are linked in their kinship together. Or it takes the form in another mans nature of that determination to view himself as exempt from the laws which govern other men. Other men are studious, other men are prayerful, and other men watch their characters and examine themselves. He says, I never could do that sort of thing. There is the spirit of contempt for that which is the help of others. But is it a great thing to hold ourselves above our fellows, or is it not the very teaching of Jesus Christ that the noblest thing for man is to recognize that he is man and that his best manliness is in submitting himself to those laws and orders which are needful for the education and discipline of man? It is always Satans method to say, Ye shall be as gods; and it drops in well with our conceit, and it ministers to our contempt. (Bishop Carpenter, D. D.)
The Nemesis of contempt
There comes a time when we esteem ourselves so great and others so little, we get into a habit of a nil admirari, and we never think it noble or great to show pleasure or admiration at anything. And thus it happens that a human being, born into Gods world with all the rich glories of creation falling thick and fast in light and form and colour about him, stands there where thousands and tens of thousands of men, poets, painters, orators, and historians, have stood and gazed upon that world, with its growth and beauty, with admiration aghast, and he sees nothing to admire in it. What a miserable distortion of humanity! What a miserable falling back into a vain and irretrievable egotism, because he has allowed the spirit of contempt to get hold of him! (Bishop Carpenter, D. D.)
The dullest life has angelic light behind it
Is it not true also in regard to human life? Over all the dark angel of contempt hovers. But is there not, if we look wisely at human life, a marvellous display of real angelic force? Mark this life you will be disposed to despise. Who can find anything of angel ministers and poetry in that of a mere labourer of the fields, whose to-day is just like yesterday-rising early, ploughing, casting in the seed, reaping, and with an ignorant and dull brain following the plough, and pursuing the field labour from day to day, no other thought leaping up in his mind but a moody anticipation of next years harvest. Yet, if you look aright, there is a light as of an angels presence behind such a life as that. This is one of Gods ministers. Is it nothing to stand before the face of the great Creator and receive from His hand, as the disciples did of old, the bread to be distributed to the sons of men? Behind the most prosaic life there is an angel form for those who look through it. Take the dull round of the man of medicine. With its weariness there grows upon him the feeling that life is nothing but a monotonous round of visits-fruitless visits if he has to minister to the miserable hypochondriac-and then follows despair that his life is a useless one. Yet behind it there is the light of the angels wing, for when he is present that poor hypochondriac has her powers and energies strengthened to excite themselves against the weakness of her nature. His is the soothing hand that restores to the tired nerves their power. Yes, the dullest life, the hardest existence, the most monotonous career, has an angel of light behind it. (Bishop Carpenter, D. D.)
Guardian angels
The offices of the guardian angels are-
1. To avert dangers both of the body and the soul.
2. To illuminate and instruct those committed to their charge, and to urge them to good works.
3. To restrain the devil, that he may not suggest wicked thoughts, or furnish occasions for sin.
4. To offer to God the prayers of him whom He guards.
5. To pray for him.
6. To correct him if he sin.
7. To stand by him at the hour of death, to comfort and assist him in his last struggle.
8. After death to convey the soul to Paradise. (Lapide.)
I. How great is the dignity of souls, that they have angels for their guardians.
II. How great is the condescension of God, that He assigns to us such guides.
III. How great is the humility and love of the angels, who do not disdain these offices, but delight in them. (Lapide.)
The guardian angels of nature
The knowledge of nature is a conception which has broadened our thoughts and ensured our convictions. And in proportion as this is true, does not the thought rush upon us that this great creation, with its law, and system, and organization, becomes ministerial in its aspect? Everything ministers to another. Our angels are not vanished, but our conception of angel ministers is enlarged. We need not to wait for some angelic beings as guardian angels to direct our steps and hold us up in their hands. Now every law and every force becomes Gods angel. The flame that leaps up from our hearths, the wind that beats in our face, and star that shines in the sky, these are Gods angels as much as ever were the guardian around us. The flowers that dispelled their fragrance in our faces, the great blue sky, and the cheery breezes, all these excited our admiration and stimulated our reverence. (Bp. Carpenter.)
Training the little ones
Ministry of angels to Christian children. Practical lessons.
I. Beware lest you put stumbling-blocks is their WAY. It is impossible to say how early the real moral and spiritual character begins to form itself-long before we can externally trace what is going on. Flowing from this is the great blessedness of being allowed to deal with such creatures. Workers together with God. The great danger that you should do your work badly through any fault of yours. The nurse who lets the child drop and gets crippled for life never forgives herself. But what if they should become spiritual cripples!
II. He guards against doing this. Knowing what the treasure is that is committed to you. Not a class, but souls, for whom Christ died, etc. This idea, once laid hold of, settles all difficulties about what should be taught. Deal with them separately. (S. Wilberforce, D. D.)
Value of a little child
Louis IX., king of France, was found instructing a poor kitchen boy, and, being asked why he did so, replied, The meanest person hath a soul as precious as my own, and bought with the same blood of Christ. Despising the little ones:-Anniversary address to parents. We all need this text and its kindly warning, for we are all in danger of despising the little ones. See how-
I. By undervaluing the influence they can exert. Especially on a mother. On a home. In saving men from vice.
II. BY underestimating the care and help they need if they are to grow up good.
III. By misunderstanding the peculiarities of the little ones.
IV. By cherishing the notion that they must be big before they can really love and serve Christ. (R. Tuck, B. A.)
What value Christ sets on every man
1. Think of His words, and you will see that Jesus isolates each of us, setting us man by man apart: despise not one; if one of them be gone astray. He who counts our hairs, much more counts us.
2. Jesus measures the worth of each human being by Gods special and separate care of him. Feebleness commends us to His care; much more does sin. He has more pity even for the lost, more than for the little ones. He seeks them.
3. Such teaching from the lips of Jesus was a new thing in the world, and wrought a revolution. How cheap men held human life till Jesus taught the equal worth of manhood.
4. It deserves special notice in what way it is that the teaching of Jesus has cut the roots from that self-valuing or self-praising which has always led men to undervalue and despise others. There are two ways in which to correct the boastful mans estimate. I may seek to sober his conceit by showing him mans littleness at his best. Christ did not lower the dignity of human nature; He came to cure contempt for the little and lost by making us think more. He came to put our self-esteem on its true footing; not on what is accidental or peculiar to one man, but on what is common to the race. In such an atmosphere as Christ lived in pride dies.
5. Let me show you one or two of these inward prerogatives which assert your personal value in Gods reckoning to be as great as any other mans.
(1) From each one of us God claims a separate responsibility. We have each a moral constitution of our own, as recognizable as the features of our face.
(2) From the moment of birth God subjects each person to a separate course of training.
(3) That God is Father as well as Judge to all, and permits each soul ready access to Him.
(4) Perhaps you say, can a man be of value to God after his soul is ruined. Gods love is indestructible by human sin-He came to save sinners.
(5) Let us embrace in a hopeful charity the worst of our fellow men. (J. O. Dykes, D. D.)
Self-respect inspired by the view of a common manhood
I pray you note how at one stroke Jesus has thus annihilated our pride and heightened our self-respect. Pride lives on the petty pre-eminences which here for a little lift one mortal an inch or two higher than another; an extra handful of gold, a better education, a longer pedigree, a title, a serener, and less tempted life. Among the ups and downs of society these look mighty things, as straws and leaves look large to emmets eyes, and they fill the foolish hearts of men with vain conceit and unbrotherly scorn. From the height from which God and His Son Jesus survey this human world, such paltry degrees of more and less dwindle into insignificance, and are lost in the broad, equal level of a common manhood. (J. O. Dykes, D. D.)
Self-respect inspired by the Divine culture of men
Next, from the moment of birth, God subjects each person to a separate course of training. Men never appear before Gods sight clustered in crowds; never like the countless pines which on the lower ranges of the Alps stand undistinguishable, row behind row, in thickset serried masses like a host; but like the singled vines of the vineyard, each of which the husbandman knows and tends with a care that is all its own. To each of you He has ordained your own career, with its early influences, domestic or educational, its companionships, its experiences, its trials, duties, losses, labours. All through your life He is moulding it to suit both what He made you to begin with and what He means you to become at last; so that from your deathbed you look back along a life history, wholly your own and not anothers, the match of which no mortal man ever lived through before. (J. O. Dykes, D. D.)
Despising the little ones
I. A strict prohibition, and that ushered in with a severe charge by way of caveat (Take heed!).
1. Whom Christ means by these little ones.
2. What it is to despise them.
II. A solemn reason given for the prohibition; and this reason backed with our Saviours own authority and sacred Word. Those little ones have angels for their guardians and attendants, and those angels none of the lower form, but the most eminent favourites, who continually stand in Gods presence, and do always behold His face. (Adam Littleton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. One of these little ones] One of my simple, loving, humble disciples.
Their angels – always behold] Our Lord here not only alludes to, but, in my opinion, establishes the notion received by almost all nations, viz. That every person has a guardian angel; and that these have always access to God, to receive orders relative to the management of their charge. See Ps 34:8; Heb 1:14.
Always behold the face] Hence, among the Jews, the angels were styled , malakey panim, angels of the face, and Michael is said to be , sar ha-panim the prince of the face. This is an allusion to the privilege granted by eastern monarchs to their chief favourites; a privilege which others were never permitted to enjoy. The seven princes of Media and Persia, who were the chief favourites and privy-counsellors of Ahasuerus, are said to see the king’s face. Es 1:14; see also 2Kg 25:19, and Jer 51:25. Our Lord’s words give us to understand that humble-hearted, child-like disciples, are objects of his peculiar care, and constant attention. The clause, , in the heavens, is wanting in several MSS., versions, and fathers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Saviour having before declared how dear believing souls are unto him, though their quality or parts be not like others, here he gives the world a further charge not to despise, that is, not to contemn or neglect them, because God the heavenly Father hath such a care of them, so as he hath given his angels a charge over them, Psa 34:7; 91:11; Heb 1:14; which
angels (saith he) do always behold the face of my Father which is in heaven, that is, are always ministering before him, and ready to execute his will and pleasure; so as the argument is not only drawn from the indecency and undutifulness that such despising must import, but also from the danger of it. Your heavenly Father so loveth these little ones, that he hath given his angels a special charge concerning them; and these angels being continually in the Lords presence, are ready both to make report how they are used in the world, and likewise having commission from God to execute his vengeance upon those who neglect, despise, or affront those that he hath taken into such a special protection. Here is no ground in this text for their notion, who fancy that every particular child of God hath his proper angel to attend him. Our Saviour doth not say their several and respective angels, but their angels; and if all the angels be ministering spirits, for the good of Gods elect, Heb 1:14, I see no great reason to contend for a particular angel for every individual amongst them. But be that as it will, the opinion hath no patronage from this text.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Take heed that yedespisestumble.
not one of these little ones;for I say unto you, That in heaven their angels do always behold theface of my Father which is in heavenA difficult verse; butperhaps the following may be more than an illustration:Among men,those who nurse and rear the royal children, however humble inthemselves, are allowed free entrance with their charge, and a degreeof familiarity which even the highest state ministers dare notassume. Probably our Lord means that, in virtue of their charge overHis disciples (Heb 1:13; Joh 1:51),the angels have errands to the throne, a welcome there,and a dear familiarity in dealing with “His Father whichis in heaven,” which on their own matters they could not assume.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Take heed that ye despise not one of these little ones,…. That is, one of those little ones that believed in Christ; for he is not speaking of infants in age, but of those who might be compared to such, for their humility and modesty; who were little in their own eyes, and mean and despicable in the eyes of the world, as well as appeared but little in the eyes of their fellow disciples and brethren; for our Lord returns and addresses himself to his disciples, who had been contending among themselves who should be greatest in the kingdom of heaven; and so were striving to lessen one another, each looking upon himself as the greater, and every other as little. Wherefore Christ cautions them against such a spirit, and bids them beware of despising their fellow disciples, as little, and below them; especially since so much notice and care were taken of them, both in heaven, and in earth:
for I say unto you, that in heaven: the phrase, “in heaven”, is omitted in the Syriac and Persic versions, perhaps because it might be looked upon as unnecessary, since it afterwards appears; but is very proper, or pertinent, whether it be considered as descriptive of the angels, who have their habitation there, in distinction from the evil angels, who are cast down from thence; or as pointing out the place where the angels behold the face of God, and who are styled “their angels”; the angels of the little ones, that believe in Christ, who are ministering spirits unto them, the guardians of them, who encamp about them, and do many good offices for them. Some have thought from hence, that every good man has his peculiar angel that waits upon him, and cares for him; but this does not necessarily follow from, these words, only that they all have an interest in angels, and in their good services. This seems indeed to have been a notion that prevailed among the Jews, not only that there were angels which presided over particular nations, but who also had the care of particular persons; so they speak of an angel that was particularly appointed for Abraham f. Nor will they allow, that one angel does two messages, nor two angels one g message: but that everyone has his particular place, person, and work; of whom it is further said, that they
do always behold the face of my father which is in heaven: which is not so much to be understood of their intellectual knowledge, and apprehension of the divine being, of their beholding the glory of his nature, and essence, and of their contemplating and applauding his perfections; as of their ministering before him, waiting, as servants, upon him, watching to receive his orders, and ready to obey his commands. And our Lord’s argument is, that if such excellent creatures as the angels in heaven, who are continually favoured with being in the presence of Christ’s heavenly father, honoured with so high a station, as always to stand before him, as ministers of his; if these are the guardians of these little ones, if they are committed to their care, and they have the oversight of them, then they ought not to be despised: and besides, since the angels that have the care of them are so near the throne, it should deter everyone from having their charge in contempt, or doing any injury to them; since they arc capable of lodging accusations and complaints against them; and, when leave is given, have power of executing the sorest judgments upon men. This description of angels agrees with what the Jews say of them, especially of the chief of them. Michael, they say h, is the first and principal of the chief princes, “that behold the face of the king”; that is, the King of kings, the Lord of hosts. Suriel, which, with them, is another name of an angel, is called i,
, “the prince of faces”, who is always in the presence of God; and, as the gloss says, is “an angel that is counted worthy to come before the king.”
f T. Bab. Sanhedrim, fol. 96. 1. g Bereshit Rabba, sect. 50. fol. 44. 4. h Jacchiades in Dan. x. 13. i T. Bab. Beracot, fol. 51. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Despise (). Literally, “think down on,” with the assumption of superiority.
Their angels ( ). The Jews believed that each nation had a guardian angel (Dan 10:13; Dan 10:20; Dan 12:1). The seven churches in Revelation (Re 1:20) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God’s presence, “see the face of my Father” ( ) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God’s people (Heb 1:14)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his “little ones” who believe in Him. There are angels in God’s presence (Lu 1:19).
Fuente: Robertson’s Word Pictures in the New Testament
10. Beware of despising one of these little ones As pride is the mother of disdain, and as contempt hardens men in giving offense, our Lord, for the purpose of applying an appropriate remedy for curing this disease, forbids his disciples to despise the little ones. And certainly, as we have already hinted, no man who has a proper care for his brethren will ever allow himself, on light grounds, to give them offense This conclusion of our Lord’s discourse has the same tendency as the commencement of it, to remind us that we ought to strive with each other who shall be most submissive and modest; for God embraces with wonderful love the little ones It would be strange indeed that a mortal man should despise, or treat as of no account, those whom God holds in such high esteem. He proves this love from the fact, that angels, who are ministers of their salvation, enjoy intimately the presence of God. Yet I do not think that he intended merely to show what honor God confers on them by appointing angels to be their guardians, but likewise to threaten those who despise them; as if he had said, that it is no light matter to despise those who have angels for their companions and friends, to take vengeance in their behalf. We ought therefore to beware of despising their salvation, which even angels have been commissioned to advance.
The interpretation given to this passage by some commentators, as if God assigned to each believer his own angel, does not rest on solid grounds. For the words of Christ do not mean that a single angel is continually occupied with this or the other person; (508) and such an idea is inconsistent with the whole doctrine of Scripture, which declares that the angels encamp around (Psa 34:7) the godly, and that not one angel only, but many, have been commissioned to guard every one of the faithful. Away, then, with the fanciful notion of a good and evil angel, and let us rest satisfied with holding that the care of the whole Church is committed to angels, to assist each member as his necessities shall require. It will perhaps be asked, Do the angels occupy a station inferior to ours, because they have been appointed to be our ministers? I reply, Though by nature they take rank above us, this does not prevent them from rendering service to God (509) in dispensing the favor which he freely bestows upon us. For this reason they are called our angels, because their labors are bestowed on us.
(508) “ Les mots n’emportent pas qu’un Ange n’ait autre charge que de veiller tousiours sur cestuy-ci ou sur cestuy-la;” — “the words do not bear that one Angel has nothing else to do than to watch continually over this or that man.”
(509) “ Cela n’empesche point que Dieu n’use de leur service;” — “that does not hinder God from employing their services.”
Fuente: Calvin’s Complete Commentary
IV. YOUR HUMILITY AND SENSITIVITY TO THE WEAK IS MEASURED AGAINST HEAVENS CONCERN FOR THEM. (18:1014)
Mat. 18:10 See that ye despise not one of these little ones. Despise (kataphronsete) means look down on, despise, scorn, treat with contempt; think lightly of or have the wrong ideas about; care nothing for, disregard, be unafraid of. (Arndt-Gingrich, 420) In their striving for position, the Twelve HAD to despise others of their number as little ones: it was the only way to get ahead in this world, but not in that of Jesus. Ironically, any disciple who had never indulged in the kind of status-seeking power-play that motivated the Apostles here would be tempted to sneer at others lack of maturity and murmur like a true Pharisee: Thank God I never made their mistake! Temptations to despise those who live below their own standard of righteousness or level of maturity are the peculiar scourge of the righteous, precisely because they have lived highly moral lives. This explains why Jesus shows that one of these little ones is but a straying sheep (Mat. 18:12-14) and a sinning brother (Mat. 18:15). These little ones now has a larger meaning since Mat. 18:6 where the least believer is indicated, so that, although Jesus is not excluding little children, He now includes weak disciples, the slow learners. To despise them is to consider them not worth our attention enough to take the time and trouble to turn aside our important business to assist them, patiently supporting them as they stumble forward toward perfection in Christ. To despise them is to think them beneath our notice, but to do so is sinful folly! (Pro. 11:12; Pro. 14:21) There are two reasons for this: first, there are so many of them that they are actually the world majority! Jesus presents the other: the problems of inferiors immediately involve the active, sympathetic concern of Heaven. He supports this with three arguments. Some see a crescendo of greatness in Jesus ordered argumentation:
1.
Angels, the servants of God, are concerned about little ones.
2.
Jesus, the Good Shepherd and Servant of Javh, is dedicated to their rescue.
3.
God Himself, the eternal Judge of all, is unwilling that any should perish but that all should come to repentance.
A. THE INFERIORS MINISTERING ANGELS HAVE GODS IMMEDIATE AUDIENCE. (18:10)
For I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven. Several details lie right on the surface of Jesus statement:
1.
Jesus Christ affirms the existence of the angels. His argument stands or falls on the truth (or untruth) of their existence, since He argues: Do not despise little ones, because their angels have immediate access to God, If His reason were not true, then any fear of negative consequences for despising them would be groundless.
a.
If He were honestly in error because of His human limitations, then every other revelation of His would be undermined by the same argument, because there are no objective criteria by which one may separate revelations of truth from God and ignorant trash.
b.
If He were merely adjusting His teaching to popular Jewish beliefs, although He knew that what He affirmed was not true, then we must impute deliberate falsehood to Him who is the Truth. (Joh. 14:6)
c.
The only other viable alternative is to see in Jesus word a guarantee that angels exist, and for those who trust Him the question is settled.
2.
Jesus affirms that little ones have their angels.
a.
The little ones are not merely children, but also struggling Christians (Mat. 18:6; see note on Mat. 18:2 : One of these little ones: little children or weak Christians?) The one does not exclude the other. Since this expression collectively takes in both categories, there is no internal necessity to assume that the latter expression, their angels, be distributive either. In fact, thus far we have angels equally for little children and weak Christians.
b.
Their angels does not affirm or deny anything about others angels, as if only children or only new converts were the object of special guardian service. In fact, other Scriptures inform us that angels are considered as Gods ministering spirits to help the people of God. (See Heb. 1:13-14; Heb. 2:2; Psa. 91:11; cf. Mat. 1:20; Mat. 1:24; Mat. 2:13; Mat. 2:19; Mat. 4:11; Mat. 24:31; Mat. 26:53; Mat. 28:2; Luk. 1:11; Luk. 1:13; Luk. 1:18 f, Luk. 1:26; Luk. 1:28; Luk. 1:30; Luk. 1:34 f, Luk. 1:38; Luk. 2:9 f, Luk. 2:13; Luk. 2:15; Luk. 2:21; Luk. 12:8 f; Luk. 15:10; Luk. 16:22; Luk. 22:43; Luk. 24:23; Act. 5:19; Act. 7:30; Act. 7:35; Act. 7:38; Act. 7:53; Act. 8:26; Act. 10:3; Act. 10:7; Act. 10:22; Act. 11:13; Act. 12:7-11; ?Act. 12:15; Act. 12:23; Act. 27:23; 1Co. 11:10?; Gal. 3:19; 1Pe. 1:12; Rev. 1:1; Rev. 22:6; Rev. 22:16; perhaps also Mat. 1:20; Mat. 2:1; Mat. 2:8; Mat. 2:12; Mat. 2:18; Mat. 3:1; Mat. 3:5; Mat. 3:7; Mat. 3:14 and many more.) These texts speak of the keen interest Gods messengers, the angels, have in the salvation and conduct of His people. Even their participation at the judgment implies their interest and function as Gods servants. (Mat. 13:39; Mat. 13:41; Mat. 13:49; Mat. 16:27; Mat. 25:31; 2Th. 1:7) Also, from the point of view of our personal weaknesses and imperfection, each of us is in need of all the help he can get. Rather than leave us to face a bleak, empty universe alone, Jesus Christ has given us the heavenly vision of ministering angels ascending and descending upon every son of man, caring, ministering, protecting, until we lay down our weary clay to be carried by the angels to our Fathers house. (Cf. Gen. 28:10 ff; Joh. 1:51; Luk. 16:22) Who would dare despise the friendly assistance of these supernatural helpers who watch with sympathetic eyes the fortunes of Apostle (1Co. 4:9) and repentant sinner alike (Luk. 15:10)? So, if God sends angels to help the whole people of God, then Jesus affirmation includes a portion of the larger body of angels. Without denying that anyone else has angels assigned to him, Jesus merely reminds the Apostles that the very little ones whom they in their own bid for greatness had been tempted to despise are the special concern of their angels.
3.
Jesus affirms that their angels do always behold the face of my Father who is in heaven.
a.
There are angels who stand in the presence of God. (Gabriel: Luk. 1:19; Luk. 1:26; cf. Dan. 8:16; Dan. 9:21-23; Michael: Dan. 10:13; Dan. 10:21; Dan. 12:1; Jud. 1:9; Rev. 12:7; Rev. 8:2; Isa. 63:9) Are these the ones who do always behold the face of my Father? But do not all angels, in a certain sense, stand in Gods presence? (Cf. 1Ki. 22:19; Rev. 5:11; Rev. 7:11)
It is no small temptation to follow Edersheim (Life, II, 122) who sees in Jesus words a contrast to the standard Jewish angelology: We seem to see Jesus still holding this child, and, with evident reference to the Jewish contempt for that which is small, point to him and apply, in quite other manner than they had ever heard, the Rabbinic teaching about Angels. In the Jewish view, only the chiefest of the Angels were before the Face of God within the curtained Veil . . . while the others, ranged in different classes stood outside and waited His behest, The distinction which the former enjoyed was always to behold His face, and to hear and know directly the Divine counsels and commands. This distinction was, therefore, one of knowledge; Christ taught that it was one of love, (See also his Appendix XIII, 748ff, where he concedes this view as based on Talmudic references, not necessarily held by Jews of Jesus day, although the roots of such views may well have been.)
b.
In what sense is it true that these dwellers of the heavenly world always (di pants) behold the Fathers face, even during their missions on behalf of His people? Does it not mean that while they execute their service they have instant audience with the Father, so that, even while ministering on earth to the little ones, they are in simultaneous communication with the Throne? They are never out of radio contact with God.
The main thrust of Jesus argument, then, is that Gods highest, most glorious messengers (ngeloi as opposed to proftai) and who have immediate access to the great God of heaven, are commissioned with the humble service to the weakest disciple or little child! And if these dwellers of heaven, great in might and power, intercede for the lowliest before the Most High, who is the man who would dare despise them? Bruce (Training, 199) thinks that Jesus is utilizing an argument similar to that of Peter (2Pe. 2:10 f; cf. Jud. 1:9):
The inhabitants of heaven . . . are loving and humble; ye are selfish and proud. What hope can ye cherish of admission into a kingdom, the spirit of which is so utterly diverse from that by which ye are animated? Nay, are ye not ashamed of yourselves when ye witness this glaring contrast between the lowliness of the celestials and the pride and pretensions of puny men?
Whereas Jesus speaks here of angels, He implies how precious every single little one is to God who grants ready access to their angels. So, even here, it is God who values them so highly that no man may safely treat any of them as if they did not count. Is this not true greatness? If He is aware of all that happens to His little weak ones on earth, He certainly sees what we do with them, and whether we treat them with tender care or neglect.
See Mat. 18:22-35 for Fact Questions.
Fuente: College Press Bible Study Textbook Series
(10) Take heed that ye despise not.The words remind us of what we are apt to forget in the wider range of the preceding verses. The child was still there, perhaps still folded in the arms of Jesus, still the object of His care, even while He spake of the wider offences that must needs come upon the world at large. Looking to the frequency with which our Lords words were addressed to the thoughts of His hearers, it seems likely that the faces of some at least of the disciples betrayed, as they looked on the child, some touch of half-contemptuous wonder, that called for this prompt rebuke. The words have, however, as interpreted by what follows, a wider range, and include among the little ones, the child-like as well as childrenall, indeed, whom Christ came to save.
In heaven their angels.The words distinctly recognise the belief in guardian angels, entrusted each with a definite and special work. That guardianship is asserted in general terms in Psa. 34:7; Psa. 91:11, Heb. 1:14, and elsewhere. What is added to the general fact here is, that those who have the guardianship of the little ones assigned to them are among the most noble of the heavenly host, and are as the angels of the Presence, who, like Gabriel, stand before the face of God, and rejoice in the beatific vision (Luk. 1:19). The words I say unto you clothe what follows with the character of a new truth, as they do the like utterances of Luk. 15:7; Luk. 15:10. Whatever difficulties may connect themselves with the whole range of questions connected with the ministry of angels, they lie outside the work of the interpreter. There can be no question that our Lord adopts as His own the belief in the reality of that ministry, and this at a time when the Sadducees, as a leading sect, were calling it in question (Act. 23:8). The words are indirectly important as a witness to the fact that the Lord Jesus, while He proclaimed the universal Fatherhood of God as it had never been proclaimed before, also (almost, as it were, unconsciously, and when the assertion of the claim was not in view) claims a sonship nearer and higher than could have been claimed by any child of man.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
PARABLE OF THE LOST SHEEP, Mat 18:10-14.
10. One of these little ones Those whom my grace has made to be as little children. Despise Undervalue them. Esteem it to be a small matter to destroy their souls. Their angels Of the existence of angels the Bible furnishes abundant proof. See note on Mat 1:20. That these angels, as messengers of God, do minister to his people, Paul expressly affirms, by asking: “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Heb 1:14. And so the Psalmist says: “The angel of the Lord encampeth round about them that fear him.” Psa 34:7. That individual Christians have particular angels is clearly implied by the words of Peter’s friends: “It is his angel.” Act 12:15. And so the little ones here mentioned have “their angels.” These angels are said to behold the face of God. This, if not taken from the fact that the prime ministers and favourites of kings are familiar with the face of their royal masters, as having free access to them, is at least an analogous fact. So in Est 1:14: “Next unto king Ahasuerus were the seven princes of Persia and Media, which saw the king’s face.” And so in Luk 1:19: “I am Gabriel that stand in the presence of God.” The doctrine is, then, that of every humble Christian the angel is God’s favourite and presence-angel. A glorious reason why we should not despise them! We presume not to say how far this is figure, and how far it is literal fact. That angels did often, by special mission, minister visibly to the saints of the Old Testament and the New, is matter of sacred history. That their salvation, through Christ, is matter of interest to angels we are told in 1Pe 1:12. Still the idea that every Christian’s special angel enjoys the direct view of the Divine Being, as a special favourite in heaven, may be rather more safely viewed as a beautiful symbol borrowed from earthly courts. It may represent that favour which the merits of Christ procure for the redeemed before God. Christ is as a host of angels in their behalf, before the face of God.
The idea of Mr. Watson, that a person’s angel is his disembodied spirit, seems not well founded. The friends of Peter (Act 12:15) imagined the person at the gate to be his angel, from the popular notion that a man’s guardian angel or genius in person resembled himself.
Fuente: Whedon’s Commentary on the Old and New Testaments
“See that you do not despise one of these little ones, for I say to you, that in heaven their angels do always behold the face of my Father who is in heaven.”
Then Jesus returns to His main theme. Little ones who believe in Him, whether little in stature or little in outward importance, or little because of their humility, are not to be despised, for they are so important that they are represented by angels before the face of His Father in Heaven. This is not a doctrine of guardian angels as such, but an indication that believers are important enough to be represented by angels before the very face of God (compare also Heb 1:14). Every believer can know that his name is written in Heaven, and that someone represents him in the very presence of God, and constantly reminds God of his need, because he is so important to God. Compare the twenty four elders in Revelation 4-5 whose duty it is to perform such a function.
Note the link between this verse, earlier verses in 3-5 and Mat 18:14 in the reference to ‘little ones’. The theme is continual throughout. These little ones are the poor in spirit to whom belong the Kingly Rule of Heaven (Mat 5:3), in which they find true greatness (Mat 18:4). They are the true heavenly people. They are as important to Jesus as Himself (Mat 18:5). They are those who believe in Him and are thus under His care and protection (Mat 18:6). They are those who have been truly forgiven (Mat 18:21-35). They are the members of the new ‘congregation’ (Mat 18:17). And therefore their interests must be safeguarded.
‘My Father in Heaven.’ We note again that whereas in the first part of the Gospel the emphasis had been on ‘your Father’, as Jesus sought to build up their recognition of how important they were as a group before their Father, in this second part the emphasis is on ‘My Father’ as He seeks to bring home to them His unique Sonship. They are important to the Father because they believe in Jesus, and He is His Father’s Son.
Fuente: Commentary Series on the Bible by Peter Pett
Warning against arrogance:
v. 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.
v. 11. For the Son of Man is come to save that which was lost. The meek and lowly, including the children, are again His theme. See to it, He says, make it your business to watch, that you do not look down upon so much as one of these lowly, whose faith in Me is so simple, but sincere. The humbler the disciple, the surer his discipleship, the higher the value which God, the heavenly Father, places upon it. There are special angels delegated for their service, angels that are confirmed in the glory of heaven, that stand before God always, in the indescribable bliss of seeing His face. Note: There are good spirits, angels that continually taste the glories of heaven, that are confirmed in their possession of heaven. And these angels are delegated to the service of them that are God’s, especially of those that are lowly and humble, like children in their faith. This fact ought to be taught to the children from their earliest childhood. “Thus I should train a child from his earliest youth that I say to him: Dear child, thou hast thine own angel; when thou prayest in the morning and in the evening, that angel will be with thee, will sit by thy bed, has on a white garment, will nurse thee, will rock and protect thee that the Evil One, the devil, cannot come to thee. Also, when thou cheerfully sayest the Benedicite and the Gratias at the table, thy angel will be with thee at the table, serve thee, protect and watch that no evil strike thee, and that the food will agree well with thee. If one would picture this to the children, they would learn from their youth and become used to it that the angels are with them; and that would serve not only for this purpose that the children will rely upon the protection of the angels, but also that they would become chaste and learn to dread the evil when they are alone, that they would think: Though our parents are not with us, yet the angels are there; they look upon us, that the Evil Spirit may show us no malice. This may be a childish sermon, but still good and necessary; and so necessary and also childish that it serves also us adults; for the angels are not only with the children, but also with us older people. ” So highly does God value the children and the childlike in faith, so emphatically does He warn against contempt of them, which is sure to lead to offense of them. “Thus we let these words be a simple discourse, for we also are children and believers, if we remain in that, and then it is all the better. But if we be tempted with false doctrine, then it is said: Take heed that ye despise not one of these little ones; for know ye that they belong to Me, therefore be sure not to despise them; as though He would say: Take heed, ye preachers, parents, that ye do your share that the children learn to pray, believe, and know Christ. For that is your office, ye should educate these children for Me, I entrust them to you. ” A final statement to bring home this truth: Everything that is lost, all people in the whole world that have incurred eternal damnation, none excepted, are embraced in His earnest intention and purpose of salvation. The desolate ruins of the fall of Adam are the place which the Redeemer visits with special love, for out of the ruins He wants to build for Himself a holy temple, out of living stones which have been made whole by the blood of His atonement.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 18:10-11. Take heed that ye despise not, &c. Because pride, or a high opinion of one’s self, with the contempt of others, is often the parent of offences, our Lord solemnly cautioned his disciples against that evil, and shewed them the unreasonableness of it by this delightful argument,that the meanest Christian is an object of the care of ProvidenceTake heed that ye despise not one of these little ones; one who is converted, and becomes as a little child; one of my real disciples, of whom I have been speaking to you; for I say unto you, that in heaven, &c. which Dr. Clarke interprets, “they are the care of angels, and under the protection of God.” The expression, behold the face of my Father, alludes to the custom of earthly courts, where the great men, those who are highest in office and favour, are most frequently in the prince’s palace and presence. Wherefore, when we are told that the angels of the least of Christ’s disciples behold the face of God, the meaning is, that the chief angels are employed in taking care of such; and our Lord’s reasoning is both strong and beautiful, when on this account he cautions us against despising them. To conclude, by telling them that the Son of man was come to seek and save that which was lost; and by delivering the parable of the lost sheep, which its owner found after much painful searching, he has eminently displayed the immense care which the Father Almighty takes of men, and has given us a just notion of the value which he puts on the least of his reasonable creatures. He gives his angels charge concerning them; he has sent his only-begotten Son to save them, and condescends to share in the joy which the heavenly beings are filled with upon their recovery. The particle , rendered for in Mat 18:11 introduces another reason to enforce the caution not to despise these little ones; and therefore would be rendered more properly, moreover or further. “Not only the angels minister to their salvation, but I, the Lord of men and angels, am come down from heaven for their sakes.” See Macknight, Grotius, and Suicer’s Thesaurus, vol. 1: p. 43.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 18:10 . Jesus now proceeds with His cautions, which had been interrupted by the parenthetical exhortation in Mat 18:7-9 . The belief that every individual has a guardian angel (see Tobit 5.; comp. in general, Schmidt in Ilgen’s Denkschr. I. p. 24ff.) which is a post-Babylonian development of the Old Testament view, that God exercised His care over His people through angelic instrumentality is here confirmed by Jesus (Act 12:15 ), a point which is to be simply admitted, but not to be explained symbolically, neither by an “ as it were ” (Bleek), as though it were intended merely to represent the great value of the little ones in the sight of God (de Wette), nor as referring to human guardians, who are supposed to occupy a position of pre-eminent bliss in heaven (Paulus).
. , . . .] inasmuch as they are ever in immediate proximity to God’s glory in heaven, and therefore belong to the highest order of angels. This is not merely a way of expressing the great importance of the , but a proof which, from and , receives all the weight of an emphatic testimony ; while the mode of representation (comp. of the Rabbinical writers, Schoettgen’s note on this passage) is borrowed from the court arrangements of Oriental kings, whose most confidential servants are called , 2Ki 25:19 ; 1Ki 10:8 ; Tob 12:15 ; Luk 1:19 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 10. Take heed that ye despise not, &c. ] Gr. Look to it if you do, a foul mischief is towards you. a Look to it as you tender your own safety here or salvation hereafter. Cast not the least contempt upon Christ’s little ones. As little as they are, they have a great Champion, Isa 37:22-23 , and so many angels to right them and fight for them, that a man had better anger all the witches in the world than one of these little ones. I tell you, some great ones have been fain to humble themselves, and to lick the very dust of their feet sometimes, that they might be reconciled to them, Isa 60:14 . If Cain do but lower upon Abel, God will arraign him for it, Gen 4:6 . Why is thy countenance cast down? Why dost look so doggedly? If Miriam do but mutter against Moses, God will spit in her face,Num 12:14Num 12:14 : and if Aaron had not made the more haste to make his peace by repentance, he also had tasted of the same sauce.
Their angels do always behold the face ] Angels in the Syriac are named of the face, because it is their office and honour to look always on God’s face. They are sent about God’s messages to this earth, yet are never out of their heaven, never out of the vision of their Maker. No more are godly men, when busied in their callings. And howsoever slighted in the world, yet angels are sent forth for their safeguard and service, Heb 1:14 , yea, for the accomplishment of all designs for the saints’ good, they stand alway looking God full in the face, to receive commandments.
a Districte praecipientis verbum.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] Hitherto our text has been parallel with that of Mar 9:1-50 ; from this, Matthew stands alone.
The warning against contempt of these little ones must not be taken as only implying ‘maxima debetur puero reverentia’ (Juv [147] xiv. 47), nor indeed as relating exclusively, or even principally, to children. We must remember with what the discourse began a contention who should be greatest among them: and the are those who are the furthest from these ‘greatest,’ the humble and new-born babes of the spiritual kingdom. And must be understood of that kind of contempt which ambition for superiority would induce for those who are by weakness or humility incapacitated for such a strife. There is no doubt that children are included in the word , as they are always classed with the humble and simple-minded, and their character held up for our imitation.
[147] Juvencus , 330
The little children in the outward status of the Church are in fact the only disciples who are sure to be that in reality, which their Baptism has put upon them, and so exactly answer to the wider meaning here conveyed by the term: and those who would in afterlife enter into the kingdom must turn back, and become as these little children as they were when they had just received the new life in Baptism. The whole discourse is in deep and constant reference to the covenant with infants , which was to be made and ratified by an ordinance, in the Kingdom of Heaven, just as then.
On the reason assigned in the latter part of this verse ( . . .), there have been many opinions; some of which (e.g. that given by Webster and Wilkinson, ‘ , their spirits after death:’ a meaning which the word never bore, see Suicer sub voce, and one respecting which our Lord never could have spoken in the present tense, with ) have been broached merely to evade the plain sense of the words, which is that to individuals (whether invariably, or under what circumstances of minor detail, we are not informed) certain angels are allotted as their especial attendants and guardians . We know elsewhere from the Scriptures, both of the Old and New Testament (Psa 34:7 ; Psa 91:11 ; Heb 1:14 a [148] .), that the angels do minister about the children of God: and what should forbid that in this service, a prescribed order and appointed duty should regulate their ministrations? Nay, is it not analogically certain that such would be the case? But this saying of our Lord assures us that such is the case, and that those angels whose honour is high before God are entrusted with the charge of the humble and meek, the children in age and the children in grace.
[148] alii = some cursive mss.
The phrase , or , as in Luk 15:7 ; Luk 15:10 , is an introduction to a revelation of some previously unknown fact in the spiritual world.
Stier has some very beautiful remarks on the guardian angels, and on the present general neglect of the doctrine of angelic tutelage, which has been doubtless a reaction from the idolatrous angel-worship of the Church of Rome (see Act 12:15 ; Dan 12:1 ; in the former case we have an individual, in the latter a national, guardianship).
. . ., i.e. are in high honour before God; not perhaps especially so, but the meaning may be, ‘for they have angelic guardians, who always,’ &c. See Tob 12:15 .
[ 11. The angels are the servants and messengers of the Son of Man; and they therefore ( . . . .) are appointed to wait on these little ones whom He came to save: and who, in their utter helplessness, are especially examples of . ‘Here,’ remarks Stier (ii. 241), ‘is Jacob’s ladder planted before our eyes: beneath are the little ones; then their angels; then the Son of Man in heaven, in whom alone man is exalted above the angels, Who, as the Great Angel of the Covenant, cometh from the Presence and Bosom of the Father; and above Him again ( Mat 18:14 ) the Father Himself, and His good pleasure.’]
Fuente: Henry Alford’s Greek Testament
Mat 18:10-14 . Still the subject is the child as the ideal representative of the insignificant, apt to be despised by the ambitious. From this point onwards Mt. goes pretty much his own way, giving logia of Jesus in general sympathy with the preceding discourse, serving the purpose of moral discipline for disciples aspiring to places of distinction.
Fuente: The Expositors Greek Testament by Robertson
Mat 18:10 . .: with the subj. in an object clause after a verb meaning to take heed; common N. T. usage; vide Mat 24:4 ; Act 13:40 , etc. , one , again. : something solemn to be said. , etc. In general abstract language, the truth Jesus solemnly declares is that God, His Father, takes a special interest in the little ones in all senses of the word. This truth is expressed in terms of the current Jewish belief in guardian angels. In the later books of O. T. (Daniel), there are guardian angels of nations ; the extension of the privilege to individuals was a further development. Christ’s words are not to be taken as a dogmatic endorsement of this post-exilian belief exemplified in the story of Tobit (chap. 5). The same remark applies to the passages in which the law is spoken of as given through angelic mediation (Act 7:53 ; Gal 3:19 ; Heb 2:2 ). The does not mean “this belief is true,” but “the idea it embodies, God’s special care for the little, is true”. This is an important text for Christ’s doctrine of the Fatherhood. It teaches that, contrary to the spirit of the world, which values only the great , the Father-God cares specially for that which is apt to be despised. . . In Eastern courts it is the confidential servants who see the face of the king. The figure is not to be pressed to the extent of making God like an Eastern despot.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 18:10-11
10″See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven.” 11[” For the Son of Man has come to save that which was lost.” ]
Mat 18:10 “see that you do not despise one of these little ones” This whole section (i.e., Mat 18:9-11) expresses this same truth.
“their angels” This could be understood to teach that all believers have an individual guardian angel (cf. Psa 91:11; Act 12:15; Heb 1:14). This is an interesting concept, but there is so little biblical evidence on which to build a doctrine. Psa 24:7 is the same truth, but in a corporate sense.
Mat 18:11 This verse is not in the ancient Greek manuscripts , B, L, or the Greek texts used by Origen, Eusebius, and Jerome. Nor is it found in the Syriac and Coptic versions. It was possibly not an original part of Matthew. It is an addition from Luk 19:10 by early copyists. The UBS4 rates its exclusion as “B” (almost certain).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
not Greek. me App-105.
their angels. Their servants (Heb 1:14), The tradition of so-called “guardian” angels has no foundation in this.
that which was lost. Compare Mat 15:24. Mat 15:12
How = What. This parable was repeated later, in another connection. See Luk 15:4, &c.
if a man, &c. The condition is not the same as in Mat 18:8, but is purely hypothetical = if there should be to any man.
doth he not, &c. ? Or, will he not leave the ninety-nine on the mountain and seek, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] Hitherto our text has been parallel with that of Mar 9:1-50; from this, Matthew stands alone.
The warning against contempt of these little ones must not be taken as only implying maxima debetur puero reverentia (Juv[147] xiv. 47), nor indeed as relating exclusively, or even principally, to children. We must remember with what the discourse began-a contention who should be greatest among them: and the are those who are the furthest from these greatest, the humble and new-born babes of the spiritual kingdom. And must be understood of that kind of contempt which ambition for superiority would induce for those who are by weakness or humility incapacitated for such a strife. There is no doubt that children are included in the word , as they are always classed with the humble and simple-minded, and their character held up for our imitation.
[147] Juvencus, 330
The little children in the outward status of the Church are in fact the only disciples who are sure to be that in reality, which their Baptism has put upon them, and so exactly answer to the wider meaning here conveyed by the term: and those who would in afterlife enter into the kingdom must turn back, and become as these little children-as they were when they had just received the new life in Baptism. The whole discourse is in deep and constant reference to the covenant with infants, which was to be made and ratified by an ordinance, in the Kingdom of Heaven, just as then.
On the reason assigned in the latter part of this verse ( …), there have been many opinions; some of which (e.g. that given by Webster and Wilkinson, , their spirits after death: a meaning which the word never bore,-see Suicer sub voce,-and one respecting which our Lord never could have spoken in the present tense, with ) have been broached merely to evade the plain sense of the words, which is-that to individuals (whether invariably, or under what circumstances of minor detail, we are not informed) certain angels are allotted as their especial attendants and guardians. We know elsewhere from the Scriptures, both of the Old and New Testament (Psa 34:7; Psa 91:11; Heb 1:14 a[148].), that the angels do minister about the children of God: and what should forbid that in this service, a prescribed order and appointed duty should regulate their ministrations? Nay, is it not analogically certain that such would be the case? But this saying of our Lord assures us that such is the case, and that those angels whose honour is high before God are entrusted with the charge of the humble and meek,-the children in age and the children in grace.
[148] alii = some cursive mss.
The phrase , or , as in Luk 15:7; Luk 15:10, is an introduction to a revelation of some previously unknown fact in the spiritual world.
Stier has some very beautiful remarks on the guardian angels, and on the present general neglect of the doctrine of angelic tutelage, which has been doubtless a reaction from the idolatrous angel-worship of the Church of Rome (see Act 12:15; Dan 12:1; in the former case we have an individual, in the latter a national, guardianship).
…, i.e. are in high honour before God; not perhaps especially so, but the meaning may be, for they have angelic guardians, who always, &c. See Tob 12:15.
[11. The angels are the servants and messengers of the Son of Man; and they therefore (. …) are appointed to wait on these little ones whom He came to save: and who, in their utter helplessness, are especially examples of . Here, remarks Stier (ii. 241), is Jacobs ladder planted before our eyes: beneath are the little ones;-then their angels;-then the Son of Man in heaven, in whom alone man is exalted above the angels, Who, as the Great Angel of the Covenant, cometh from the Presence and Bosom of the Father;-and above Him again (Mat 18:14) the Father Himself, and His good pleasure.]
Fuente: The Greek Testament
Mat 18:10. do not despise) They appear to have done so from Mat 18:1-2. The adult frequently exhibit pride towards little ones by whose appearance they are reminded of their origin: whence it comes to pass, that they hold them of no account, and pay them no reverence.[813] He despises them who corrupts or neglects to edify them.- , the angels) whom you ought not to offend, but imitate, in this very care for the little ones.-, of them) The angels take care of the little ones, both in body and soul; and so much the more, the less that they are able to protect themselves. Grown-up men have also their guardian angels. but vet they are in some sort left more to themselves.-, see) as attendants. And this concerns not only the dignity, but also the safety of the little ones. Their function is twofold; see Heb 1:14.- , the face) See Exo 33:14-20, and Num 6:25-26.
[813] See Gnomon on Mat 18:6. voc. , and footnote.-(I. B.)
Fuente: Gnomon of the New Testament
Saving the Straying
Mat 18:10-20
How tenderly the Master speaks of the children! We must turn back to become like them, Mat 18:3. To cause them to stumble is to incur terrible penalties, Mat 18:6. Not one of them is to be despised, Mat 18:10. Each has an angel from the Fathers presence chamber-one of the most exalted-to take charge of him, Mat 18:10. To seek and to save one of these, the Good Shepherd is prepared to traverse the mountain paths, Mat 18:12. It is not the Fathers will that one should perish.
When we have sinned against our brother, we must seek him out and be reconciled. See Mat 5:23-24. But when our brother has sinned against us, we are to make three efforts before we give him up as hopeless. It is the presence of Jesus with His people that brings them into unison with the unseen world, so that their decisions and prayers are simultaneous with the divine mind. The Advocate-Paraclete in our hearts is at one with the Advocate-Paraclete on the throne, Joh 14:16.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 48
The Parable of the Lost Sheep
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. For the Son of man is come to save that which was lost. 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? 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. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
(Mat 18:10-14)
This passage begins with our Lord Jesus telling us that we must never look down upon one of Gods elect. To despise the redeemed is to despise the Redeemer. To despise the saved is to despise the Savior. The Lord Jesus considers anything we do to his people, for them or against them, as being done to him. In addition to that, the angels of God are their companions, friends, and protectors (Mat 18:10). John Calvin wrote, Its no light matter to despise those who have angels for their companions and friends.
God uses his angels to take care of and protect his elect (Heb 1:14). These angels guard and watch over Gods saints with deep interest and love, carrying them in their very hearts (Luk 15:10; Luk 16:22). I am certain that none of us are sufficiently aware of the work which God has appointed to his angels for us. Therefore, we are not as thankful as we ought to be for them. The Scriptures clearly teach us seven things about the angels of God.
1.They are constant attendants of Christ (Isa 6:1-6; 2Th 1:7).
2.They were the first to bring good tidings of Christs incarnation (Luk 2:14).
3.They are heavenly choristers (Rev 5:11-12).
4.They are protectors of chosen sinners (Heb 1:14).
5.They are defenders of Gods saints (Psa 34:8-9; Act 5:19).
6.They exemplify obedience (Mat 6:10; 1Co 11:10).
7.They are executioners of divine justice (1Pe 1:12; Rev 20:1-3).
We must not worship angels. We must never pray to angels. But let us never ignore them. They are our unfailing companions, unseen protectors, and constant helpers.
In Mat 18:11 our Lord Jesus Christ declares the purpose for which he came into the world. The Son of man is come to save that which was lost. The mission, the work for which he was sent into this world, that work which he has undertaken and for which he is responsible as our Surety is the salvation of Gods elect who were lost through the sin and fall of our father Adam (Joh 10:16; Mat 1:21; Isa 42:4). The Scriptures universally declare all Gods lost ones, all whom the Lord Jesus Christ came to save, shall be saved because that is the will of God (Mat 18:14); and God almighty always does his will (Isa 46:10).
In order to illustrate this fact our Lord Jesus gives us the parable of the lost sheep in Mat 18:12-13. This is an abbreviated account of the parable. It is given more fully in Luk 15:4-7. In order to understand the parable we must read both Matthews account of it and Lukes (Luk 15:4-7). This parable of the lost sheep shows us the deep, self-sacrificing love of the Lord Jesus Christ for perishing sinners. It opens the very heart of the eternal God to us, and shows us how pleasurable it is to him to save sinners, because He delighteth in mercy!
There are obvious differences in the account given by Matthew and that given by Luke. But nowhere do they contradict one another. Matthew simply was not inspired to write out the entire parable, and for obvious reasons: (1.) As Luke records it, the parable was originally spoken by our Lord to condemn self-righteous Pharisees, the ninety and nine just persons who need no repentance (Luk 15:1-3). (2.) Matthews record shows our Lord using the same parable to comfort his saints and to teach us to tenderly regard his elect, even as he does. (3.) In both places, the object is to assure us that Christ has come to save sinners, to seek and to save that which was lost (Luk 5:31-32).
The Shepherd
In this parable the Lord Jesus portrays himself as a Shepherd. He is not a hireling-shepherd, who cares not for the sheep. He is our owner-shepherd. He is one who both owns and cares for his sheep. One of the most beautiful and most frequently used descriptions of Christ is that of a Shepherd. How we rejoice to say with David, The Lord is my Shepherd!
A shepherd is a man who tends and serves sheep. He knows his own sheep. He knows how to lead them, where to feed them, how to protect them, and how to nurse them. He leads them out in the morning, tends them all through the day, and folds them when the day is done. Throughout the Scriptures our Lord Jesus Christ is spoken of as The Shepherd of his sheep.
He is Jehovahs Shepherd, smitten by the sword of divine justice so that his sheep might go free and be saved (Zec 13:7-9; Joh 18:7-9). Christ is the Good Shepherd who willingly, voluntarily laid down his life for the sheep (Joh 10:11; Joh 10:15). He is the Great Shepherd who rose in triumph and victory from the dead (Heb 13:20). He is the Chief Shepherd who shall soon appear the second time, without sin, unto salvation (1Pe 5:4). Christ is The Shepherd and Bishop of our Souls who saves us and preserves us unto life everlasting (1Pe 2:25). The Lord Jesus is our Covenant Shepherd, under whose care we have peace (Eze 34:22-25). And he is the Shepherd of the sheep who gathers his little lambs in his arms and carries them in his bosom (Isa 40:11).
Christ is the Shepherd; and all the sheep belong to him. We are his sheep by covenant agreement (Joh 6:39) and lawful purchase (1Pe 1:18). And the Lord Jesus Christ knows his sheep (Joh 10:14). He knows his sheep with a peculiar knowledge of love and grace. He knows all about us. But there is more. He knows us! He shall say to the wicked, I never knew you. But he says, I know my sheep. He knows who they are, where they are, what they have been, all they have done, what he will make of them, what they need, how to protect them, and how to bring them home.
The Sheep
Now, consider the Lords sheep. I am sure Benjamin Keach is correct in the analysis he gives of this parable. Mr. Keach suggests that the one hundred represent all mankind in Adam. All the human race belongs to Christ who created it. All are his property. The ninety and nine represent the self-righteous. The Pharisees of this world, who are just and righteous in their own eyes, having no need of repentance, and are left to perish in the wilderness of their ignorance. And the one lost sheep represents all of Gods elect in this world who are brought by divine grace to see their lost and ruined condition. Our Savior said, I am not sent but to the lost sheep of the house of Israel.
Gods people in this world are set forth as silly, lost, helpless, ignorant sheep. All we like sheep have gone astray; we have turned everyone to his own way (Isa 53:6). We were all lost by the sin and fall of our father Adam (Rom 5:12). We went astray as soon as we were born speaking lies (Psa 58:3). And, if left to themselves, the sheep would surely perish. Silly sheep have no sense of direction. They roam and wander, straying further and further from home, until the Shepherd finds them.
The Search
The Shepherd leaves the ninety and nine in the wilderness and goes out to search for his one lost sheep. His search will continue until he finds that one lost sheep. He knows the sheep that is missing. He has a picture of it in his mind. He thinks nothing of the ninety and nine who need no Shepherd. His heart is all wrapped up in that one lost sheep. This one thought seems to possess his entire Being: One of my sheep is lost. Immediately the search begins.
It is an all-absorbing search. That one lost sheep consumes the Shepherds tender heart. He can neither eat nor sleep until he finds his lost sheep. The poor, wandering sheep has no thought for the Shepherd. But the Shepherd seems to think of nothing else but that one lost sheep. He loves his sheep, and he cannot bear the thought of it being lost. He knows all the pits into which the sheep has fallen, and all the wolves that are thirsty for its blood. And he knows that the poor sheep is both defenseless and senseless.
That one lost sheep belongs to the Shepherd. God the Father gave it to him in eternity. And He purchased it with his own precious blood; and he will not lose it. The Shepherd is responsible for the sheep. His honor as a Shepherd is bound up in the welfare of that sheep. He assumed all responsibility for it when the Father trusted him to save it (Eph 1:12).
It is a definite search. The Shepherd goes after his sheep, that one, definite, particular sheep. It is an active search. No hill is too difficult to climb. No mountain is too high. No valley is too low. No precipice is too rocky. No distance is too far. The Shepherd must have his sheep. It is a persevering search. He will search for that lost sheep until he find it. It is a personal search. It is Christ himself who goes after the sheep. Though they ever flee from him, the sheep are pursued by Christ, pursued by the Son of God, by the eternal Lover of their souls, and pursued by him until he finds them.
And it is a successful search. All men will not be saved. Not everyone who hears the gospel will believe. It may be that many whom I love and for whom I labor with a heavy heart will perish at last. But of this one thing I am certain: Not one of Christs sheep shall ever perish. Not one of those lost ones for whom he suffered and died will be lost in the end (Joh 10:16).
The Salvation
Luk 15:5 speaks of the salvation of the sheep. When he hath found it. What sweet words those are! One of the old writers said, In his incarnation Christ came after his lost sheep. In his life he continued to seek it. In his death he laid it upon his shoulders. In his resurrection he bore it on its way. And in ascension he brought it home rejoicing.
Picture that lost sheep. He has fallen over the edge of a high cliff on a dark stormy night. Overhead, he sees the terrifying storm of Gods wrath. The lightening seems to strike out at him saying, The soul that sinneth, it shall die. Below, he sees the gaping jaws of hell opened wide to engulf him. He is losing his footing, slipping into hell! But the Shepherd has found his sheep. What does he do? He reaches down the long arm of his almighty grace, and lays hold of the sheep (Eph 2:1-4; Eph 2:8-9). He lays his sheep upon his shoulders. This is a place of rest for the sheep. This is a place of security for the sheep (Joh 10:28-29; Deu 1:30-31).
Once my soul was astray from the heavenly way,
And was wretched and vile as could be;
But my Saviour above, gave me peace from above,
When He reached down His hand for me.
I was near to despair when He came to me there,
And He showed me that I could be free;
Then He lifted my feet, gave me gladness complete,
When He reached down His hand for me.
How my heart doth rejoice when I hear His sweet voice
In the tempest to Him now I flee;
There to lean on His arm, where I’m safe from all harm.
Since He reached down His hand for me.
I can almost picture it. There is the Good Shepherd. The sheep is on his omnipotent shoulders, wrapped around his neck, held firmly in the hands of omnipotent grace. And there the Shepherd carries his sheep all the way home!
The Satisfaction
Read Luk 15:5-7, and see the satisfaction of both the Shepherd and his sheep.
“And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.”
This man who had lost his sheep is filled with joy in finding it. And the sheep is the sole source of his joy! His soul, his heart, his mind, his body had all been absorbed in finding the sheep that was lost. Now he finds great joy and satisfaction in that sheep which he has found. The Shepherd is satisfied (Isa 53:11). This was the joy set before him, for which he endured the cross, despising the shame (Heb 12:2). There is a holiday in heaven over one sinner who repents. God our Savior is he of whom the prophet wrote, He delighteth in mercy. And the sheep is satisfied (Psa 65:4). He has Christ, and having Christ he has all. Child of God, as Christ gave himself to save you, now give yourself to him. As we have filled his heart, may he fill our hearts, now and forever.
Fuente: Discovering Christ In Selected Books of the Bible
angels
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
heed: Mat 18:6, Mat 18:14, Mat 12:20, Psa 15:4, Zec 4:10, Luk 10:16, Rom 14:1-3, Rom 14:10, Rom 14:13-15, Rom 14:21, Rom 15:1, 1Co 8:8-13, 1Co 9:22, 1Co 11:22, 1Co 16:11, 2Co 10:1, 2Co 10:10, Gal 4:13, Gal 4:14, Gal 6:1, 1Th 4:8, 1Ti 4:12
their: Mat 1:20, Mat 2:13, Mat 2:19, Mat 24:31, Gen 32:1, Gen 32:2, 2Ki 6:16, 2Ki 6:17, Psa 34:7, Psa 91:11, Zec 13:7, Luk 16:22, Act 5:19, Act 10:3, Act 12:7-11, Act 12:23, Act 27:23, Heb 1:14
behold: 2Sa 14:28, 1Ki 22:19, Est 1:14, Psa 17:15, Luk 1:19
Reciprocal: Gen 33:10 – I have seen Job 1:6 – came to Jer 52:25 – were near the king’s person Zec 6:5 – go Mat 7:21 – my Mat 10:42 – one Mat 22:30 – as Mat 25:40 – the least Mar 9:37 – receive one Mar 9:42 – offend Mar 10:14 – for Luk 9:48 – Whosoever shall receive this Luk 15:10 – there Luk 17:2 – one Joh 21:15 – lambs Act 12:15 – It is Rom 14:3 – despise 1Co 8:9 – take 1Co 8:12 – ye sin against 1Co 11:10 – because 1Co 13:12 – face Rev 8:2 – seven angels Rev 21:12 – twelve angels
Fuente: The Treasury of Scripture Knowledge
SOURCES OF CONTEMPT
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.
Mat 18:10
What, in the estimate of Jesus Christ, are the sources of contempt?
I. Want of knowledge.Want of knowledge will produce contempt. If only, He seems to say, you have a due apprehension of the universe in which you are living, if only you know its vastness and marvellous organisation, then you could not be filled with this spirit of contempt. You could not despise the smallest and meanest in Gods great universe if only you had a true and enlarged conception of what that universe is.
II. Want of wisdom.A wise man never despises. See one moment. Unwise men are ready to despise because they do not understand, or think out the meaning of little things. But the man of wisdom sees there is nothing in the world, however mean, that cannot have a real significance, and that just as you can see that the universe is one so you may see in a single thing the whole universe reflected. Here is the man who will not despise.
III. Want of reverence.The spirit of contempt is what Jesus Christ contends with. If you will take the whole drift of His thought, you will see what He warns men against is that spirit of irreverent want of sympathy. There is nothing which so completely destroys the character and disturbs the life, rendering it useless and unpractical, as this spirit of contempt. Mark the types of Christianity it forms, and see how it then is totally at variance with that great spirit of Christianity which ought to be full of reverence because filled with love.
IV. The remedy.Sympathy is the antidote to contempt, as love is the grand restorative of all the ills of the universe. The power of love comes upon the soul of man, and shows us that even in the basest and meanest of men there are splendid possibilities; that you can take all these fallen beings, and by surrounding them by sympathy lift them into self-esteem, and can restore them to the power of gratitude. Yes, we must despise no one in whom perchance Gods angel is struggling to raise them. We are sent as ministering angels to make them better and clearer in their views of the Father which is in heaven.
Bishop W. Boyd Carpenter.
Fuente: Church Pulpit Commentary
8:10
To despise means to belittle or treat with disrespect, espe cially to do so because of the humble position in life that the person has. These little ones are the same as are described in verse 3. Their angels means the guardian angels that God employs in His care for his children. In Act 12:15 mention is made of “his angel” when the disciples at a prayer meeting were told that Peter was at the gate. Thayer defines the original word, “angel, messenger of God,” and he comments on the word as follows: “Guardian angels of individuals are mentioned in Mat 18:10; Act 12:15.” We have other evidence that God uses his angels in the care and watchfulness necessary for the welfare of righteous people (Psa 91:11; Heb 1:13; Act 27:23). We do not know how or when these angels work, for that is entirely in God’s part of the divine providence. It is enough for us to have the assurance that such holy creatures are serving God in our behalf.
Fuente: Combined Bible Commentary
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.
[Their angels in heaven do always behold, etc.] this one may very well expound by laying to it that which is said, Heb 1:14; “The angels are ministering spirits, sent to minister for them who shall be heirs of the salvation to come”: as if he should say, “See that ye do not despise one of these little ones, who have been received with their believing parents into the gospel-church: for I say unto you, that after that manner as the angels minister to adult believers, they minister to them also.”
Fuente: Lightfoot Commentary Gospels
Mat 18:10. See. Little ones are made to offend through contempt or disregard for them in their littleness.
These little ones. A direct address to the disciples in view of their question: Who shall be the greater? Little ones, not Christians in general, nor even truly humble Christians, but rather weak, growing Christians, including children, who may and ought to be Christians.
Their angels in heaven. They are not to be despised, since they enjoy angelic guardianship. Both the words and form are against the explanation: their spirits after death. The incorrect order of the common version encourages this view, which is a reaction from the Romish angel-worship.
Do always behold. An allusion to the fact that the ministers of eastern kings had access to them; suggesting that these angels were not actively employed, as if God were through them always looking upon the little ones. The general sense is: Gods highest angels represent the least subjects of His kingdom. Christ Himself, as the Great Advocate and Intercessor, is the central point of their angelic guardianship.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A cautionary direction given by Christ to the men of the world concerning his members; Take heed that ye do not offend one of my little ones; that is, that ye do not undervalue and neglect, much less injure and afflict, them.
2. A reason assigned, Because their angels being constantly and immediately in the presence of God, are perpetually ready to execute his will, by revenging any wrongs and injuries done unto his friends and children.
Learn, 1. What is the office and employment of the glorious angels; namely, to be the immediate attendants upon the royal person of the supreme King and Sovereign of the world.
Learn hence, 2. In what esteem good men are with God, and what a mighty regard he has for the meanest of his children, that he commits the care and preservation of them to the holy angels, who are nearest to him, and in highest favour and honour with him.
It is St. Jerome’s note upon this place, That great is the dignity of these little ones, seeing every one of them from his birth hath an angel delegated to preserve him. But though others think that the opinion of a tutelary angel, or of one particular angel’s having the custody of one particular saint, as his continual charge, has not a sufficient foundation in the holy scriptures! yet all the angels in heaven are ministering spirits unto them; and though they do not always attend upon their person (for they stand before the face of God) yet it is to to receive his commands, either to help them in their exigencies, or punish those that injure them.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 18:10-11. See that ye despise not one of these little ones As if they were beneath your notice. Be careful to receive, and not to offend, the very weakest believer in Christ: for, as inconsiderable as some of these may appear to you, the very angels of God have a peculiar charge over them: even those of the highest order, who continually appear at the throne of the Most High. Jerome, and many others of the ancient fathers, considered this as an argument that each pious man has his particular guardian angel: but it may be justly questioned whether this is the meaning of the passage. It seems more probable the sense is, that the angels, who sometimes attend the little ones spoken of, at other times stand in Gods immediate presence; and consequently that different angels are at different times employed in this kind office. The general sense is plain: that the highest angels do not disdain, on proper occasions, to perform services of protection and friendship for the meanest Christian. And as all the angels are ministering spirits, sent forth occasionally, at least, to minister to the heirs of salvation, they may in general be properly called their angels. The expression, They behold the face of my Father, alludes to the custom of earthly courts, where the great men, those who are highest in office and favour, are most frequently in the princes palace and presence, and perhaps daily converse with him. The meaning, therefore, of the passage is, that the chief angels are employed in taking care of the saints; and our Lords reasoning is both strong and beautiful when on this account he cautions us against despising them. O what men are they, says Baxter, that read and preach this, and yet not only despise them, but first ignorantly or maliciously slander them, and then by this justify their persecuting and destroying them. But, what a comfort to the meanest true Christian is it, that angels, who always see Gods face in glory, have charge of them! For the Son of man is come to save that which was lost As if he had said, Another, and yet a stronger reason for your not despising them is, that I myself came into the world to save them: and I, who came to save them, will require it at your hands, if you wrong or persecute them, or hinder them in the way of their salvation.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
CHAPTER 34
GUARDIAN ANGELS
Mat 18:10. See that you do not look with contempt on one of these little ones; for I say unto you, Their angels, in the heavens, do always behold the face of My Father who is in the heavens. Here our Lord warns us against our prevailing predilection to undervalue infancy, both natural and spiritual. All the children born in the membership of an organized Church are so neglected spiritually, and encompassed with temptation, that they, at least clandestinely and inadvertently, become sinners before we are aware, thus incurring an awful responsibility; meanwhile, spiritual infants are left in a cold, worldly Church, speedily to freeze to death. A babe may be born in an icehouse, but it will soon imbibe cold enough to put it in its coffin. Our Savior here seeks to augment our appreciation of infants, both natural and spiritual, by reminding us of the honor conferred on their guardian angels in heaven, being permitted to occupy a place so prominent and near the throne as always to behold the face of the Father.
This affirmation clearly recognizes the existence and utility of the guardian angels.
Here we have heaven in the plural number, including innumerable celestial worlds. There is no doubt but the angels are infinitely more numerous than the entire human race; while we are assured that they take a great interest in humanity, having been present, and doubtless cooperative, in creation; deeply sympathetic in the fall, so as to make heaven resound with weeping; infinitely joyous in the redemptive scheme, keeping the firmament bright with the splendor of their wings, as they fly from heaven to earth, et vice versa, on missions of love and mercy; constantly cooperative with Moses and the prophets, the saints and martyrs, of all bygone ages; sweeping down from heaven, and singing their triumphant anthems over the shepherds tented on the fields of Bethlehem, unutterably delighted to proclaim to the world the Incarnate Savior. Doubtless we all have our guardian angels, who comfort us amid earths woes, and shield us from a thousand perils. As you look back, I trow, you can see hairbreadth escapes from death, and perhaps spiritual calamities worse than death. I assure you, I can witness to instances not a few where I could pertinently say with David, There is but one step between me and death. During a storm on the Mediterranean Sea, last December, perhaps injudiciously endeavoring to walk the deck, I was thrown among the machinery, striking my eyebrow on an iron, bringing gushing blood; an eighth of an inch farther would evidently have broken the skull. Do you realize your own guardian angels about you? I do. Methinks the ancient philosopher, walking in the light of nature and the Holy Ghost, having never seen the Bible, which is a constant heavenly sunburst on you and me, certainly did realize the presence of the guardian angels when he said, I am least lonesome when alone, and busiest when unemployed.
Fuente: William Godbey’s Commentary on the New Testament
Verse 10
Little ones; humble, lowly Christians.–Their angels, &c. God, by means of the angels, or messengers that do his will, watches over and guards every one.
Matthew 18:11-14. The special interest and compassion with which God regards the erring, the wretched, and the lost, are in these verses made the reason why the most humble of the followers of Jesus should be treated by others with tender consideration.
Fuente: Abbott’s Illustrated New Testament
18:10 {4} 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.
(4) The weaker that a man is, the greater care we ought to have for his salvation, as God teaches us by his own example.
Fuente: Geneva Bible Notes
Jesus warned His disciples not to look down on His followers who were very humbly following Him. The Twelve were in danger of using worldly standards to measure and give value to their fellow disciples, as we are today (cf. Mat 5:3). Judas Iscariot was one disciple who failed to heed this warning.
Many interpreters believe that the last part of Mat 18:10 teaches that God has guardian angels who take special care of small children. However the context of Mat 18:10 is not talking about small children but disciples who need to be as humble as small children. Furthermore the angels in this passage are continually beholding God’s face in heaven, not watching the movements of small children on earth. Evidently the angels in view are the supernatural messengers (the normal meaning of "angels") who assist God’s people (Heb 1:14). This seems to me to be more likely than that they are the spirits of believers after death who constantly behold God’s face (cf. Act 12:15). [Note: B. B. Warfield, Selected Shorter Writings, 1:253-66.] Another view is that they are the spirits of children who have died. [Note: Thomas, p. 268.] Are there guardian angels for children? I like to think there are because of God’s concern for children (e.g., Mat 19:14-15), but I cannot point to a verse that teaches this explicitly.
The Jews believed that only the most knowledgeable of the angels beheld God’s face while the rest remained outside awaiting His bidding. [Note: Edersheim, The Life . . ., 2:122.] Jesus taught that the angels responsible for believers all have access to Him, because of God’s love for His own.
Mat 18:11 does not appear in the earliest ancient copies of Matthew’s Gospel. Probably scribes influenced by Luk 19:10 included it here in later versions of the text.