Exegetical and Hermeneutical Commentary of Matthew 18:20
For where two or three are gathered together in my name, there am I in the midst of them.
20. two or three ] In the smallest gathering of His followers Christ will be present. A derivative ( synaxis) of the Greek word in the text came to be used among the early Christians for their assemblies, especially in reference to assembling for the Lord’s Supper. Synaxarium, derived from the same verb, meant a Service-book.
Fuente: The Cambridge Bible for Schools and Colleges
For where two or three … – This is a general assertion made to support the particular promise made Mat 18:19 to his apostles. He affirms that wherever two or three are assembled together in his name, he is in the midst of them.
In my name – That is,
- By my authority, acting for me in my church. See Joh 10:25; Joh 16:23.
- It may mean for my service; in the place of prayer and praise, assembled in obedience to my commend, and with a desire to promote my glory.
There am I in the midst of them – Nothing could more clearly prove that Jesus must be omnipresent, and, of course, be God. Every day, perhaps every hour, two or three, or many more, may be assembled in every city or village in the United States, in England, in Greenland, in Africa, in Ceylon, in the Sandwich Islands, in Russia, and in Judea – in almost every part of the world – and in the midst of them all is Jesus the Saviour. Millions thus at the same time, in every quarter of the globe, worship in his name, and experience the truth of the promise that he is present with them. It is impossible that he should be in all these places and not be God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. For where two – are gathered together in thy name] There are many sayings among the Jews almost exactly similar to this, such as, Wherever even two persons are sitting in discourse concerning the law, the Divine presence is among them. See much more in Schoettgen. And the following, among the ancient Hindoos, is like unto it: “When Brahma, the Lord of creation, had formed mankind, and at the same time appointed his worship, he spoke and said, ‘With this worship pray for increase, and let it be that on which ye shall depend for the accomplishment of all your wishes. With this remember God, that God may remember you. Remember one another, and ye shall obtain supreme happiness. God, being remembered in worship, will grant you the enjoyment of your wishes: he who enjoyeth what hath been given unto him by God, and offereth not a portion unto him, is even as a thief. Know that good works come from Brahma, whose nature is incorruptible; wherefore, the omnipresent Brahma is PRESENT IN THE WORSHIP.” See the Bagvat Geeta, p. 45, 46.
In my name] Seems to refer particularly to a public profession of Christ and his Gospel.
There am I in the midst] None but God could say these words, to say them with truth, because God alone is every where present, and these words refer to his omnipresence. Wherever – suppose millions of assemblies were collected in the same moment, in different places of the creation, (which is a very possible case), this promise states that Jesus is in each of them. Can any, therefore, say these words, except that God who fills both heaven and earth? But Jesus says these words: ergo – Jesus is God. Let it be observed, that Jesus is not among them to spy out their sins; or to mark down the imperfections of their worship; but to enlighten, strengthen, comfort, and save them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
20. For where two or three aregathered together in my nameor “unto my name.”
there am I in the midst ofthemOn this passageso full of sublime encouragement toChristian union in action and prayerobserve, first, the connectionin which it stands. Our Lord had been speaking of church meetingsbefore which the obstinate perversity of a brother was in the lastresort to be brought, and whose decision was to be finalsuch honordoes the Lord of the Church put upon its lawful assemblies. But notthese assemblies only does He deign to countenance and honor. Foreven two uniting to bring any matter before Him shall find that theyare not alone, for My Father is with them, says Jesus. Next, observethe premium here put upon union in prayer. As this cannotexist with fewer than two, so by letting it down so low as thatnumber, He gives the utmost conceivable encouragement to union inthis exercise. But what kind of union? Not an agreement merely topray in concert, but to pray for some definite thing. “Astouching anything which they shall ask,” says our Lordanythingthey shall agree to ask in concert. At the same time, it is plain Hehad certain things at that moment in His eye, as most fitting andneedful subjects for such concerted prayer. The Twelve had been”falling out by the way” about the miserable question ofprecedence in their Master’s kingdom, and this, as it stirred theircorruptions, had given riseor at least was in danger of givingriseto “offenses” perilous to their souls. The LordHimself had been directing them how to deal with one another aboutsuch matters. “But now shows He unto them a more excellent way.”Let them bring all such mattersyea, and everything whatsoever bywhich either their own loving relationship to each other, or the goodof His kingdom at large, might be affectedto their Father inheaven; and if they be but agreed in petitioning Him about thatthing, it shall be done for them of His Father which is in heaven.But further, it is not merely union in prayer for the same thingforthat might be with very jarring ideas of the thing to be desiredbutit is to symphonious prayer, the prayer by kindred spirits, membersof one family, servants of one Lord, constrained by the same love,fighting under one banner, cheered by assurances of the same victory;a living and loving union, whose voice in the divine ear is as thesound of many waters. Accordingly, what they ask “on earth“is done for them, says Jesus, “of My Father which is inheaven.” Not for nothing does He say, “of MYFATHER”not “YOURFATHER”; as isevident from what follows: “For where two or three are gatheredtogether unto My name“the “My” is emphatic,”there am I in the midst of them.” As His name wouldprove a spell to draw together many clusters of His dear disciples,so if there should be but two or three, that will attract Himselfdown into the midst of them; and related as He is to both theparties, the petitioners and the Petitionedto the one on earth bythe tie of His assumed flesh, and to the other in heaven by the tieof His eternal Spirittheir symphonious prayers on earth wouldthrill upward through Him to heaven, be carried by Him into theholiest of all, and so reach the Throne. Thus will He be the livingConductor of the prayer upward, and the answer downward.
Parable of the UnmercifulDebtor (Mt 18:21-35).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For where two or three are gathered together,…. This seems to be said in opposition to a Jewish notion, that a number less than ten, is not a congregation a; whereas, though the number is ever so few that are met together to pray to God; or to hear his word, attend on his ordinances, or do the business of his house, or transact any affair that is for the glory of God, and the good of souls, in my name, says Christ; that is, by his authority, depending on his assistance, calling upon his name, and making use of it, and seeking the glory of it:
there am I in the midst of them; presiding over them, ruling in their hearts, directing their counsels, assisting them in all they are concerned, confirming what they do, and giving a blessing and success to all they are engaged in. The Jews, though they say there is no congregation less than ten, yet own that the divine presence may be with a lesser number, even as small an one as here mentioned b.
“Ten that sit and study in the law, the Shechaniah dwells among them, as it is said, Ps 82:1. From whence does this appear, if but five? from Am 9:6, from whence, if but three? from
Ps 82:1, from whence, if but two? from Mal 3:16, from whence, if but one? from Ex 20:24.”
And again c,
“two that sit together, and the words of the law are between them, the Shechaniah dwells among them, according to Mal 3:16, from whence does it appear, that if but one sits and studies in the law, the holy blessed God hath fixed a reward for him? from La 3:28.”
a Misn. Sanhedrim, c. 1. sect. 6. T. Bab. Megilia, fol. 23. 2. Gloss. in ib. b Pirke Abot, c. 3. sect. 6. c Ib. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
There am I ( ). This blessed promise implies that those gathered together are really disciples with the spirit of Christ as well as “in his name” ( ). One of the Oxyrhynchus Sayings of Our Lord is: “Wherever there are (two) they are not without God, and wherever there is one alone I say I am with him.” Also this: “Raise the stone and there thou shalt find me, cleave the wood and there am I.” See Mal 3:16.
Fuente: Robertson’s Word Pictures in the New Testament
In my name [ ] . Lit., “into my name.” When two or three are drawn together into Christ as the common center of their desire and faith.
Fuente: Vincent’s Word Studies in the New Testament
20. For where two or three are assembled in my name. This promise is more extensive than the former; for the Lord declares that he will be present,
wherever two or three are met together in his name, to guide them by his counsel, (Psa 73:24,)
and to conduct to a prosperous result whatever they shall undertake. There is therefore no reason to doubt that those who give themselves up to his direction will derive most desirable advantage from his presence. And since it is an invaluable blessing to have Christ for our director in all our affairs, to bless our deliberations and their results; and since, on the other hand, nothing can be more miserable than to be deprived of his grace, this promise ought to add no small excitement to us to unite with each other in piety and holiness. (570) For whoever either disregards the holy assemblies, or separates himself from brethren, and takes little interest in the cultivation of unity, by this alone makes it evident that he sets no value on the presence of Christ.
But we must take care, first of all, that those who are desirous to have Christ present with them shall assemble in his name; and we must likewise understand what is the meaning of this expression; for we perceive how ungodly men falsely and impudently, as well as wickedly, cover their conspiracies with his sacred name. If therefore we do not wish to expose Christ to their ridicule, and at the same time to overturn what he has here promised, we must know first of all what is meant by this phrase. It means that those who are assembled together, laying aside every thing that hinders them from approaching to Christ, shall sincerely raise their desires to him, shall yield obedience to his word, and allow themselves to be governed by the Spirit. Where this simplicity prevails, there is no reason to fear that Christ will not make it manifest that it was not in vain for the assembly to meet in his name
In this is displayed the gross ignorance of the Papists, who exclaim that Councils could not err, and that all ought to abide by their decisions, because, as often as two or three are assembled in the name of Christ, he is in the midst of them But we ought first of all to inquire whether those persons, as to whose faith, and doctrine, and dispositions, we are in doubt, were assembled in the name of Christ. When the Papists leave out or perplex this matter, who does not see that they dexteroasly confound the distinction between holy and profane assemblies, so that the power of doing any thing is taken from the Church and conveyed to the sworn enemies of Christ? Let us therefore know that none but the pious worshippers of God, who sincerely seek Christ, are encouraged to entertain the confident hope that he will never leave them. Disregarding the bastard and abortive Councils, which out of their own head have woven a web, let Christ alone, with the doctrine of his Gospel, be always exalted amongst us.
(570) “ A nous lier les uns avec les autres en toute sainctete et crainte de Dieu;” — “to link ourselves with each other in all holiness and fear of God.”
Fuente: Calvin’s Complete Commentary
(20) Where two or three . . .The true meaning of the words is well embodied in the well-known patristic axiom, Ubi tres, ibi Ecclesia (Where three are there is a church). The strength of the Christian society was not to be measured by a numerical standard, but by its fulfilment of the true conditions of its life. The presence of Christ was as true and mighty, His communion with His Church as real, when His followers were but as a remnant, as when they were gathered in the great congregation. He would be with the two or three (there is, perhaps, a special reference to the self-same words in Mat. 18:16), to plead for them as the great High Priest, to impart Himself to them, to ratify their decisions.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. For where two or three Thus does the Saviour for all ages encourage the smallest meeting of his followers. If there be two, lo, there shall be a third! If there be the faith-offered prayer, it shall be heard.
Fuente: Whedon’s Commentary on the Old and New Testaments
“For where two or three are gathered together in my name, there am I in the midst of them.”
In the case of the first interpretation in Mat 18:19 this would be expressing Jesus’ promise that when two or three gather with the purpose of coming to a judgment on some matter of morals they could be sure that Jesus was among them as the senior Judge to ensure that they had the mind of Christ (1Co 2:16). The Rabbis similarly thought that ‘if two sit together and words of the Law are between them, the Shekinah (the glory of His presence) rests between them’. This would be especially comparative if the believers are seen as judging from the open Scriptures.
In the case of the second interpretation this would give the assurance that whenever two or three came together in worship, or to make decisions in His Name, they could be sure of the presence of Jesus among them in a very real way, over and above His usual presence, this in accordance with His promise in Mat 28:20. They would know Him as ‘God with us’ (Mat 1:23). This would be especially important once they were ‘on the road’ as evangelists. Again both the particular and the general were probably in Jesus’ mind. It was a general promise but with a particular application to the situation just described.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 18:20 . Confirmation of this promise, and that not on account of any special preference for them in their official capacity, but generally (hence the absence of in connection with the ) owing to the fact of His gracious presence in the midst of His people when met together: for where two or three are gathered together with reference to my name, there am I (my presence being represented by the Holy Spirit, comp. Rom 8:9 f.; 2Co 13:5 ; 1Co 5:4 ; Gal 2:20 ; Eph 3:16 f.; also in general, Mat 28:20 ) in the midst of them ; so that you need therefore have no doubt as to the just promised to you, which I, as associated with my Father (Mat 18:19 ), will bring about. The statement is put in the form of an axiom ; hence, although referring to the future, its terms are present . The higher, spiritual object of the meeting together of the two or three lies not in , which expresses nothing more than the simple fact of being met (in answer to Grotius, de Wette), but in , which indicates that the name of Jesus Christ ( i.e. the confession, the honouring of it, etc.) is that which in the is contemplated as its specific motive ( , Euthymius Zigabenus). “Simile dicunt Rabbini de duobus aut tribus considentibus in judicio, quod sit in medio eorum,” Lightfoot.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“For where two or three are gathered together in my name, there am I in the midst of them.”
To the little infirmities, which from the remains of indwelling corruption, may, and will, occasionally break out, how precious is the direction of Jesus. Oh! that it were more generally adopted in the Church of Christ! And what an unanswerable argument doth the Lord here leave upon record, for the constant meeting together of his whole body, both in private and public ordinances. Zec_2:5; Zec_2:10-11 ; Mat 20:28 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
20 For where two or three are gathered together in my name, there am I in the midst of them.
Ver. 20. There am I in the midst ] As to eye their behaviour, so to hear their suits. All that he requireth is, that they bring lawful petitions and honest hearts; and then they shall be sure to receive whatsoever heart can wish or need require. A courtier that is a favourite, gets more of his prince by one suit many times than a tradesman or husbandman haply doth with 20 years’ labour: so doth a praying Christian get much goods at God’s hands, as having the royalty of his ear and the command of whatsoever God can do for him. Isa 45:11 ; “Concerning the work of my hands, command ye me.” Hence that transcendent rapture of Luther in a certain prayer of his, Fiat voluntas mea, Domine. Lord, do my pleasure. And hence that request of St Bernard to a certain friend of his to whom he had given divers directions for strictness and purity, Et cum talis fueris, saith he, memento mei: when thou art become such a one, think on me in thy prayers.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] A generalization of the term , and the powers conferred on it, which renders it independent of particular forms of government or ceremonies, and establishes at once a canon against pseudo-catholicism in all its forms: cf. 1Co 1:2 .
must be understood of the presence of the Spirit and Power of Christ, see chap. 28 ult.
Fuente: Henry Alford’s Greek Testament
Mat 18:20 . . Jesus deals in small numbers, not from modesty in His anticipations, but because they suit the present condition, and in jealousy for the moral quality of the new society. , etc., not gathered to confess or worship my name, but gathered as believers in me. It is a synonym for the new society. The ecclesia is a body of men gathered together by a common relation to the name of the Christ: a Christian synagogue as yet consisting of the Twelve, or as many of them as were really one in heart. , etc.: there am I, now, with as many of you, my disciples, as are one in faith and brotherly love; not with any more even of you: far away from the man of ambitious, not to say traitorous, mind. There am I in reference to the future. His presence axiomatically certain, therefore expressed as a present fact, even with reference to a future time a promise natural from One looking forward to an early death. Similar in import to Mat 28:20 . For similar sayings of the Rabbis concerning the presence of the Divine Majesty, or the Shechinah, among two or three sitting in judgment or studying the law, vide Lightfoot and Schttgen.
Fuente: The Expositors Greek Testament by Robertson
two or three. It was believed that “where two are assembled to study the Law, the Shechinah was with them”.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] A generalization of the term , and the powers conferred on it, which renders it independent of particular forms of government or ceremonies, and establishes at once a canon against pseudo-catholicism in all its forms: cf. 1Co 1:2.
must be understood of the presence of the Spirit and Power of Christ, see chap. 28 ult.
Fuente: The Greek Testament
Mat 18:20. , …, for where, etc.) The name of Jesus gives power to prayer.- , two or three) see Ecc 4:12 and the preceding verses. Three is a number which can be procured even in a barren age of the Church: a greater number is not so easily obtained, and is accompanied by the danger that a hypocrite may be present; yet where many sincere professors are together, how great will be the power of their prayers.- , in My name, lit. into My name[835]) sc. with the object of worshipping it. All prayers that are offered in the name of Jesus Christ are accepted by the Father; see Mat 18:19.- , there am I) and all grace with Me; see ch. Mat 28:20; Act 18:10; 2Ti 4:17. Where the Son is, there is the Father: what the Son wishes, the Father wishes.
[835] – is not identical with -, either here or in Mat 28:19 (Baptizing them-not in the name, but into the name, etc., i.e. into the fellowship of the Father, etc.-so that they may be members of the church bearing the name of, etc.). The words probably mean Gathered together unto my name; the sense which Bengel seems to imply-, Ut nomen meum colant.-ED.
Fuente: Gnomon of the New Testament
two: Gen 49:10, Joh 20:19, Joh 20:26, 1Co 5:4, 1Th 1:1, Phm 1:2
there: Mat 28:20, Exo 20:24, Zec 2:5, Joh 8:58, Rev 1:11-13, Rev 2:1, Rev 21:3
Reciprocal: Gen 4:16 – went Gen 28:15 – I am Exo 3:14 – I AM hath Lev 23:44 – General Jos 6:27 – the Lord 2Ch 17:3 – the Lord 2Ch 20:9 – and in thy presence Psa 46:5 – God is Son 6:2 – gone Son 7:5 – the king Son 8:13 – dwellest Isa 4:5 – upon every Eze 14:16 – these Eze 46:10 – General Zep 2:1 – gather together Hag 1:13 – I am Mal 3:16 – and the Mat 26:11 – but Mat 26:29 – until Luk 24:15 – Jesus Joh 4:21 – when Joh 14:18 – will come Joh 20:24 – was Act 1:14 – all Act 4:31 – spake Act 12:12 – where Act 15:6 – General Rom 16:5 – the church Heb 10:25 – forsaking
Fuente: The Treasury of Scripture Knowledge
8:20
For is from GAB which Thayer defines, “Truly therefore, verily as the case stands,” which indicates that the conclusion of this verse is based upon the truth stated in the preceding one. In is from EIS and the passage means for them to gather into the name of Christ. But the name of Christ is confined to his church since all authority and glory must be given him through that body (Eph 3:21). Jesus will always be present in spirit when any group of two or more disciples is assembled according to verse 19 and 2Co 2:10.
Fuente: Combined Bible Commentary
For where two or three are gathered together in my name, there am I in the midst of them.
[For where two or three are gathered together in my name, there am I in the midst of them.] The like do the Rabbins speak of two or three sitting in judgment, that the divine presence is in the midst of them.
Fuente: Lightfoot Commentary Gospels
Mat 18:20. For. The ground of the promised answer is not human agreement, but the presence of Christ.
Where two or three. The order gives an intimation of increase.
In my name, i.e., as a Christian community, or church, although the application to Christian assemblies is a natural consequence.
There am I in the midst of them. Agreement in prayer had the promise of an answer; unity in the name of Jesus that of Christs presence. The marks of a true Church: not size, success, nor succession, but an inward life of prayer and an outward life of confession (in my name). When ecclesiasticism abuses the authority indicated in Mat 18:17-18, the two or three (agreeing in prayer and conscious of the presence of Christ) are assured that they are still Christs people. This passage, despite the abuse of it, remains a justification of Protestantism.