Exegetical and Hermeneutical Commentary of Matthew 18:7
Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!
7 9. Of Offences. Mar 9:43-48
From offences hindrances to the faith of Christ’s little ones the discourse proceeds to offences in general every thing that hinders the spiritual life.
Fuente: The Cambridge Bible for Schools and Colleges
Woe unto the world because of offences – That is, offences will be the cause of woe or of suffering. Offences, here, mean things that will produce sin: that will cause us to sin, or temptations to induce others to sin. See the notes at Mat 5:29.
It must needs be … – That is, such is the depravity of man that there will be always some who are attempting to make others sin; some people of wickedness endeavoring to lead Christians astray, and rejoicing when they have succeeded in causing them to fall. Such, also, is the strength of our native corruption and the force of passion, that our besetting sins will lead us astray.
Woe to that man by whom the offence cometh – He who leads others into sin is awfully guilty – no man can be more guilty. No wickedness can be more deeply seated in the heart than that which attempts to mar the peace, defile the purity, and destroy the souls of others; and yet in all ages there have been multitudes who, by persecution, threats, arts, allurements, and persuasion, have endeavored to seduce Christians from the faith and to lead them into sin.
Fuente: Albert Barnes’ Notes on the Bible
Mat 18:7
Woe unto the world because of offences.
Christian Influence
Some sinners defend themselves by saying that if they had not tempted their comrades to evil, some one else would. If your action made no difference in the mans ultimate course, it is not excused. It may be true that the temptation would have come without you; it by no means follows that it would have been equally powerful if you had not put it in the way; your example may have given it special force. How often is this so between friends and near kindred! Obedience to God extends to the temptation that is likely to lead to sin. The eye, the hand, must be plucked out, cut off, if it proved a temptation too strong for the mans resistance. If the temptation is clearly too much for you, you are bound to put yourself in such a position that it shall not be able to reach you. But our Lord not only requires a man to deal thus with himself, but also with his neighbour. We are not allowed to suppose that our brothers conduct is indifferent to us. We are to have regard to the effect of our conduct upon others. Let us consider the form which this teaching takes in sonic of the ordinary relations of life.
I. Look at life in our own homes. The doctrine that each must look only to himself would not be admitted here. We are ready to interfere with what affects our comfort; are we as ready with loving care to remove stumbling-blocks. It is easy to expose selfishness, but not so easy to be perpetually setting an example of sacrifice.
II. The relationship of master and servant is peculiarly one which calls for the constant care for one another. How many temptations can we remove from the path of servants if we give our thoughts to it. Living in a household, servants imbibe the principle of their masters. What a power for removing temptation from a child does every servant possess.
III. Look at society and see how the rule applies there. In a Christian country society should have regard for the weaknesses of humanity; to mould the customs of society so as to put as few temptations as possible in the way of these weaknesses. True, the demand for this is not so strong here as in our own homes; but it is easier to recognize. In the home you deal with individuals, peculiarity and diversity of temperament, and it may be hard to recognize what is a temptation, and what the best way of removing it; but in regard to society we have no such difficulties; here we have to deal with the effects of temptation on thousands, and this does not admit of much doubt. Every member of society is responsible for his share in customs which create temptation.
IV. Consider this rule as applied to legislation. No act of legislation ought to pass without consideration as to its moral effects, its likelihood to increase or diminish the temptations of the people. It is often urged that man gains strength by conflict with temptation, and that the removal of temptation is a weakness. This not the entire truth: the removal of temptation is often the only thing which gives the soul time to gather the forces of grace to triumph. (Bishop Temple.)
Offences
I. Let us inquire why it must needs be that offences come.
1. Not from any fault in the gospel of the Redeemer.
2. Not that God necessitates men to lay before others these hindrances in the path to heaven, and encouragements to sin.
3. Why then? Light has come into the world, and men love darkness, etc. He does not interpose by omnipotent force.
II. Let us examine what are the chief offences against which we should guard?
1. False sentiments in religion, and doctrines inconsistent with the Word of God often prove an offence and tend to lead others away from felicity.
2. The influence of unholy examples.
3. Persecution.
4. The unsuitable walk of professing Christians.
III. Illustrate the propriety of the double woe pronounced by our Lord.
1. Woe to the world because of offences, for many will be seduced by them.
2. Woe to that man by whom the offence cometh.
(1) Because he frustrates as far as in his power the design which Christ had in coming into the world.
(2) Because he renders himself guilty of all the crimes he has led others to commit.
(3) Because the reparation of those evils is morally impossible. (H. Kollock, D. D.)
Offences inevitable and evil
A caution this, as Jerome has well observed, particularly necessary for the disciples at this time striving for superiority; for if they had continued in that spirit, they would have turned out of the way those they had gained to the faith. Let us inquire-
I. What we are to understand here by offences. Stumbling-blocks in the way that leads to heaven. Figurative expression (Rom 14:13; Rom 14:21): offences may be taken when they are not given. Offences may be given when they are not taken. Stumbling-blocks are of three kinds-
1. Such as God has laid in the way.
(1) Jesus Christ is in this sense a stumbling-block (1Pe 2:6; 1Pe 2:8; Rom 9:31-33; Isa 8:13-15; Luk 2:34; Mat 13:57; Mat 26:64-65).
(2) The doctrine of Christ is a cause of offence (Mat 15:12; Mat 19:22, 1Co 1:22-23; Joh 6:61-66; Mat 13:54).
(3) The suffering and death of Christ on the cross is a stumblingblock (1Co 1:23; Mat 26:31; Mat 26:33; Luk 24:21). The Jews called Christ, in derision, Talui, the man that was hanged. An offence without reason.
2. Such as are laid in the way by the subtlety and malice of the devil and his children. Such as false doctrine, reproaches, etc.
3. Such as, through the devices of the grand adversary, are laid in the way by the inattention, folly, and misconduct of those who are, or profess to be, the children of God (Rom 14:21; 1Co 8:7; 1Co 8:9).
II. How it appears that it must needs be that offences come.
1. Offences of the kind first mentioned must come (Mat 2:6). These are only stumbling-blocks in our apprehension. They that stumble at these, stumble at their own mercies and salvation.
2. Offences of the second kind will come, not, strictly speaking of necessity, but in the nature of things. For the devil and his children will hate the children of God, etc. (Zec 3:2; 1Co 11:19; Act 20:30; 2Co 11:26).
3. Offences of the last kind will also come, as appears from the text, and from (Luk 17:1), where the Greek word imports it is not to be expected, etc. He does not appoint or ordain these offences. He does not withhold the grace whereby they may be avoided. But He permits, or does not absolutely hinder them.
III. Why our Lord pronounces a woe upon the world because of offences, and upon that man by whom the offence cometh.
1. By the world, may be here meant, those that know not, and love not, God (Joh 15:16; Joh 15:19; Joh 17:9; Joh 17:14; 1Jn 5:19). Through offences, especially those of the last-mentioned kind, many of these perish eternally. Therefore, woe to them! They dishonour God, obstruct and injure others, and lose their own souls.
2. The world, may mean mankind in general, including even the people of God.
3. Woe to that man by whom the offence cometh. For he dishonours God in a manner none else can do-he does the work of the devil and pleases him-he confirms the wicked in their prejudices, etc. All this mischief will be required at his hands, etc.
Application-
1. See that you offend not (Mat 18:6).
2. See that you be not offended yourself (Mat 18:8-9). (Joseph Benson.)
A discourse of offences
1. The unavoidables of offences.
2. The woes pronounced against them.
I. What we are to understand here by offences.
II. From whence the unavoidableness of them doth arise.
III. That offences are of woeful consequence, both to men in general, and to those particular persons by whom they come. (Bishop Fowler.)
Ways of offending..
1. The drawing of our brethren into erroneous opinions; such as have an ill-influence on mens lives and manners.
2. Enticing men to sin by wicked advice and solicitations.
3. Affrighting or discouraging others from being religious, or from the doing of their duty in particular instances: such things as
(1) persecuting for righteousness sake:
(2) representing the ways of religion as very rugged and difficult, and the duties thereof as over-harsh and severe:
(3) making a great number of additions to the law of God, and imposing them as necessary to salvation:
(4) treating those who have fallen into errors of judgment or practice, with too great harshness and severity.
4. Offering an evil example. (Bishop Fowler.)
Necessity of scandals arising
Let us grant that in individual cases a man may give such care and attention as not to sin, yet it is impossible that-taking all contingent events in the lump-a man should not sometimes be remiss, and fail or slip. For this is the infirmity of the mind of man since the Fall. In the same way it is necessary that the most skilful archer, who to a certainty hits the mark as often as he chooses to do so, should sometimes miss it, if he is perpetually shooting at it. For this is a condition and result of human weakness-that mind, hand, or eye cannot long keep up the strain of their attention, that a man should hit the mark a hundred times running. He must miss sometimes. (Lapide.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Wo!] Or, alas! . It is the opinion of some eminent critics, that this word is ever used by our Lord to express sympathy and concern.
Because of offences] Scandals, stumbling-blocks, persecutions, &c.
For it must needs be that offences come] , for the coming of offences is unavoidable. Such is the wickedness of men, such their obstinacy, that they will not come unto Christ that they may have life, but desperately continue deceiving and being deceived. In such a state of things, offences, stumbling-blocks, persecutions, &c., are unavoidable.
Wo to that man] He who gives the offence, and he who receives it, are both exposed to ruin.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By offences are here meant stumbling blocks to souls, such persons or actions as are to others temptations to sin. The world, saith our Savour is full of temptations. Temptations to sin are on all hands, some enticing and persuading men to that which is evil, others setting them an example to it, others alluring them by promises, others by threatenings and punishments driving men to it as much as in them lieth: the world will one day find the evil and mischief of it.
It must needs be that offences come; God hath so ordered it in the wisdom of his providence, that he will not restrain the lusts of all mens hearts, but suffer some to walk in their own ways. Men in power will command those under them to do what is sinful, fright them by threatenings, force them (if possible) by punishments. Equals and inferiors will set examples of sin, allure, entice, and persuade. But woe be to those by whom such offences come! Men, saith our Savour, should be so afraid to sin, as they should rather part with the dearest things they have in the world, if they be as dear as eyes, hands, feet, rather than sin, or endure them to be occasions of sin to them. See Poole on “Mat 5:29“, where Mat 18:8,9 are opened. Mark hath the same things, Mar 9:43-48, only with the addition of this saying thrice, Where their worm dieth not, and the fire is not quenched; which phrase doth but denote the eternity of sinners misery, taken from Isa 66:24.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Woe unto the world because of offences!…. By which are meant, not sins, as sometimes, but rather temptations to sin; and so the Ethiopic version renders this word by “temptation” in every clause, as the Arabic does in the next; and may design all the contempt and reproach cast upon the doctrines, ordinances, and people of Christ, and all those afflictions, distresses, and persecutions exercised on them, on purpose to cause them to stumble and fall; to tempt them to deny the truth, drop their profession of religion, and relinquish the service of Christ; things which are displeasing to God, discouraging to his people, and often attended with bad consequences to formal professors; and bring down the judgments of God upon the men of the world; who sooner or later will vindicate his own cause, avenge his own elect, and render tribulation to them that trouble them.
For it must needs be that offences come; considering the implacable malice of Satan, his unwearied and indefatigable pains, the malignity of the men of the world, their aversion and enmity to the Gospel of Christ, and all good men; it cannot be thought, God suffering such things for the trial of such as are truly gracious, and for the discovery of hypocrites, and for the manifestation of his grace, power, and faithfulness in the preservation of his dear children, that it should be otherwise, but that such offences should be:
but woe to that man by whom the offence cometh; for though God, for wise ends and reasons, as above, voluntarily permits such things to be in the world; and though they do not succeed, as to cause the true followers of Christ so to stumble and fall, as to perish, yet this does not excuse their sin and wickedness, in doing all that in them lay to effect it. For though God will, and does overrule all their base designs against his ministers, church, and people, for his glory, and their good, this is no thanks to them; and as it does not in the least extenuate their crime, it will not abate the severity of their punishment.
Fuente: John Gill’s Exposition of the Entire Bible
| Cautions against Offences. |
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7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! 8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. 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. 11 For the Son of man is come to save that which was lost. 12 How think ye? if a man have a 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? 13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
Our Savior here speaks of offences, or scandals,
I. In general, v. 7. Having mentioned the offending of little ones, he takes occasion to speak more generally of offences. That is an offence, 1. Which occasions guilt, which by enticement or affrightment tends to draw men from that which is good to that which is evil. 2. Which occasions grief, which makes the heart of the righteous sad. Now, concerning offences, Christ here tells them,
(1.) That they were certain things; It must needs be, that offences come. When we are sure there is danger, we should be the better armed. Not that Christ’s word necessitates any man to offend, but it is a prediction upon a view of the causes; considering the subtlety and malice of Satan, the weakness and depravity of men’s hearts, and the foolishness that is found there, it is morally impossible but that there should be offences; and God has determined to permit them for wise and holy ends, that both they which are perfect, and they which are not, may be made manifest. See 1Co 11:19; Dan 11:35. Being told, before, that there will be seducers, tempters, persecutors, and many bad examples, let us stand upon our guard, Mat 24:24; Act 20:29; Act 20:30.
(2.) That they would be woeful things, and the consequence of them fatal. Here is a double woe annexed to offences:
[1.] A woe to the careless and unguarded, to whom the offence is given; Woe to the world because of offences. The obstructions and oppositions given to faith and holiness in all places are the bane and plague of mankind, and the ruin of thousands. This present world is an evil world, it is so full of offences, of sins, and snares, and sorrows; a dangerous road we travel, full of stumbling-blocks, precipices, and false guides. Woe to the world. As for those whom God hath chosen and called out of the world, and delivered from it, they are preserved by the power of God from the prejudice of these offences, are helped over all these stones of stumbling. They that love God’s law have great peace, and nothing shall offend them, Ps. cxix. 165.
[2.] A woe to the wicked, who wilfully give the offence; But woe to that man by whom the offence comes. Though it must needs be, that the offence will come, that will be no excuse for the offenders. Note, Though God makes the sins of sinners to serve his purposes, that will not secure them from his wrath; and the guilt will be laid at the door of those who give the offence, though they also fall under a woe who take it. Note, They who any way hinder the salvation of others, will find their own condemnation the more intolerable, like Jeroboam, who sinned, and made Israel to sin. This woe is the moral of that judicial law (Exod. xxi. 33, 34-22:6), that he who opened the pit, and kindled the fire, was accountable for all the damage that ensued. The antichristian generation, by whom came the great offence, will fall under this woe, for their delusion of sinners (2Th 2:11; 2Th 2:12), and their persecutions of saints (Rev 17:1; Rev 17:2; Rev 17:6), for the righteous God will reckon with those who ruin the eternal interests of precious souls, and the temporal interests of precious saints; for precious in the sight of the Lord is the blood of souls and the blood of saints; and men will be reckoned with, not only for their doings, but for the fruit of their doings, the mischief done by them.
II. In particular, Christ here speaks of offences given,
1. By us to ourselves, which is expressed by our hand or foot offending us; in such a case, it must be cut off,Mat 18:8; Mat 18:9. This Christ had said before (Mat 5:29; Mat 5:30), where it especially refers to seventh-commandment sins; here it is taken more generally. Note, Those hard sayings of Christ, which are displeasing to flesh and blood, need to be repeated to us again and again, and all little enough. Now observe,
(1.) What it is that is here enjoined. We must part with an eye, or a hand, or a foot, that is, that, whatever it is, which is dear to us, when it proves unavoidably an occasion of sin to us. Note, [1.] Many prevailing temptations to sin arise from within ourselves; our own eyes and hands offend us; if there were never a devil to tempt us, we should be drawn away of our own lust: nay, those things which in themselves are good, and may be used as instruments of good, even those, through the corruptions of our hearts, prove snares to us, incline us to sin, and hinder us in duty. [2.] In such a case, we must, as far as lawfully we may, part with that which we cannot keep without being entangled in sin by it. First, It is certain, the inward lust must be mortified, though it be dear to us as an eye, or a hand. The flesh, with its affections and lusts, must be mortified, Gal. v. 24. The body of sin must be destroyed; corrupt inclinations and appetites must be checked and crossed; the beloved lust, that has been rolled under the tongue as a sweet morsel, must be abandoned with abhorrence. Secondly, The outward occasions of sin must be avoided, though we thereby put as great a violence upon ourselves as it would be to cut off a hand, or pluck out an eye. When Abraham quitted his native country, for fear of being ensnared in the idolatry of it, and when Moses quitted Pharaoh’s court, for fear of being entangled in the sinful pleasures of it, there was a right hand cut off. We must think nothing too dear to part with, for the keeping of a good conscience.
(2.) Upon what inducement this is required; It is better for thee to enter into life maimed, than, having two hands, to be cast into hell. The argument is taken from the future state, from heaven and hell; thence are fetched the most cogent dissuasives from sin. The argument is the same with that of the apostle, Rom. viii. 13. [1.] If we live after the flesh, we shall die; having two eyes, no breaches made upon the body of sin, inbred corruption like Adonijah never displeased, we shall be cast into hell-fire. [2.] If we through the Spirit mortify the deeds of the body, we shall live; that is meant by our entering into life maimed, that is, the body of sin maimed; and it is but maimed at the best, while we are in this world. If the right hand of the old man be cut off, and its right eye be plucked out, its chief policies blasted and powers broken, it is well; but there is still an eye and a hand remaining, with which it will struggle. They that are Christ’s have nailed the flesh to the cross, but it is not yet dead; its life is prolonged, but its dominion taken away (Dan. vii. 12), and the deadly wound given it, that shall not be healed.
1. Concerning offences given by us to others, especially Christ’s little ones, which we are here charged to take heed of, pursuant to what he had said, v. 6. Observe,
(1.) The caution itself; Take heed that ye despise not one of these little ones. This is spoken to the disciples. As Christ will be displeased with enemies of his church, if they wrong any of the members of it, even the least, so he will be displeased with the great ones of the church, if they despise the little ones of it. “You that are striving who shall be greatest, take heed lest in this contest you despise the little ones.” We may understand it literally of little children; of them Christ was speaking, Mat 18:2; Mat 18:4. The infant seed of the faithful belong to the family of Christ, and are not to be despised. Or, figuratively; true but weak believers are these little ones, who in their outward condition, or the frame of their spirits, are like little children, the lambs of Christ’s flock.
[1.] We must not despise them, not think meanly of them, as lambs despised, Job xii. 5. We must not make a jest of their infirmities, not look upon them with contempt, not conduct ourselves scornfully or disdainfully toward them, as if we cared not what became of them; we must not say, “Though they be offended, and grieved, and stumble, what is that to us?” Nor should we make a slight matter of doing that which will entangle and perplex them. This despising of the little ones is what we are largely cautioned against, Rom 14:3; Rom 14:10; Rom 14:15; Rom 14:20; Rom 14:21. We must not impose upon the consciences of others, nor bring them into subjection to our humours, as they do who say to men’s souls, Bow down, that we may go over. There is a respect owing to the conscience of every man who appears to be conscientious.
[2.] We must take heed that we do not despise them; we must be afraid of the sin, and be very cautious what we say and do, lest we should through inadvertency give offence to Christ’s little ones, lest we put contempt upon them, without being aware of it. There were those that hated them, and cast them out, and yet said, Let the Lord be glorified. And we must be afraid of the punishment; “Take heed of despising them, for it is at your peril if you do.”
(2.) The reasons to enforce the caution. We must not look upon these little ones as contemptible, because really they are considerable. Let not earth despise those whom heaven respects; let not those be looked upon by us with respect, as his favourites. To prove that the little ones which believe in Christ are worthy to be respected, consider,
[1.] The ministration of the good angels about them; In heaven their angels always behold the face of my Father. This Christ saith to us, and we may take it upon his word, who came from heaven to let us know what is done there by the world of angels. Two things he lets us know concerning them,
First, That they are the little ones’ angels. God’s angels are theirs; for all his is ours, if we be Christ’s. 1 Cor. iii. 22. They are theirs; for they have a charge concerning them to minister for their good (Heb. i. 14), to pitch their tents about them, and bear them up in their arms. Some have imagined that every particular saint has a guardian angel; but why should we suppose this, when we are sure that every particular saint, when there is occasion, has a guard of angels? This is particularly applied here to the little ones, because they are most despised and most exposed. They have but little that they can call their own, but they can look by faith on the heavenly hosts, and call them theirs. While the great ones of the world have honourable men for their retinue and guards, the little ones of the church are attended with glorious angels; which bespeaks not only their dignity, but the danger those run themselves upon, who despise and abuse them. It is bad being enemies to those who are so guarded; and it is good having God for our God, for then we have his angels for our angels.
Secondly, That they always behold the face of the Father in heaven. This bespeaks, 1. The angels’ continual felicity and honour. The happiness of heaven consists in the vision of God, seeing him face to face as he is, beholding his beauty; this the angels have without interruption; when they are ministering to us on earth, yet even then by contemplation they behold the face of God, for they are full of eyes within. Gabriel, when speaking to Zecharias, yet stands in the presence of God, Rev 4:8; Luk 1:19. The expression intimates, as some think, the special dignity and honour of the little ones’ angels; the prime ministers of state are said to see the king’s face (Esth. i. 14), as if the strongest angels had the charge of the weakest saints. 2. It bespeaks their continual readiness to minister to the saints. They behold the face of God, expecting to receive orders from him what to do for the good of the saints. As the eyes of the servant are to the hand of his master, ready to go or come upon the least beck, so the eyes of the angels are upon the face of God, waiting for the intimations of his will, which those winged messengers fly swiftly to fulfil; they go and return like a flash of lightning, Ezek. i. 14. If we would behold the face of God in glory hereafter, as the angels do (Luke xx. 36), we must behold the face of God now, in readiness to our duty, as they do, Acts ix. 6.
[2.] The gracious design of Christ concerning them (v. 11); For the Son of man is come to save that which was lost. This is a reason, First, Why the little ones’ angels have such a charge concerning them, and attend upon them; it is in pursuance of Christ’s design to save them. Note, The ministration of angels is founded in the mediation of Christ; through him angels are reconciled to us; and, when they celebrated God’s goodwill toward men, to it they annexed their own. Secondly, Why they are not to be despised; because Christ came to save them, to save them that are lost, the little ones that are lost in their own eyes (Isa. lxvi. 3), that are at a loss within themselves. Or rather, the children of men. Note, 1. Our souls by nature are lost souls; as a traveller is lost, that is out of his way, as a convicted prisoner is lost. God lost the service of fallen man, lost the honour he should have had from him. 2. Christ’s errand into the world was to save that which was lost, to reduce us to our allegiance, restore us to our work, reinstate us in our privileges, and so to put us into the right way that leads to our great end; to save those that are spiritually lost from being eternally so. 3. This is a good reason why the least and weakest believers should not be despised or offended. If Christ put such a value upon them, let us not undervalue them. If he denied himself so much for their salvation, surely we should deny ourselves for their edification and consolation. See this argument urged, Rom 14:15; 1Co 8:11; 1Co 8:12. Nay, if Christ came into the world to save souls, and his heart is so much upon that work, he will reckon severely with those that obstruct and hinder it, by obstructing the progress of those that are setting their faces heavenward, and so thwart his great design.
[3.] The tender regard which our heavenly Father has to these little ones, and his concern for their welfare. This is illustrated by a comparison, v. 12-14. Observe the gradation of the argument; the angels of God are their servants, the Son of God is their Saviour, and, to complete their honour, God himself is their Friend. None shall pluck them out of my Father’s hand, John x. 28.
Here is, First, The comparison, Mat 18:12; Mat 18:13. The owner that had lost one sheep out of a hundred, does not slight it, but diligently enquires after it, is greatly pleased when he has found it, and has in that a sensible and affecting joy, more than in the ninety and nine that wandered not. The fear he was in of losing that one, and the surprise of finding it, add to the joy. Now this is applicable, 1. To the state of fallen man in general; he is strayed like a lost sheep, the angels that stood were as the ninety-nine that never went astray; wandering man is sought upon the mountains, which Christ, in great fatigue, traversed in pursuit of him, and he is found; which is a matter of joy. Greater joy there is in heaven for returning sinners than for remaining angels. 2. To particular believers, who are offended and put out of their way by the stumbling-blocks that are laid in their way, or the wiles of those who seduce them out of the way. Now though but one of a hundred should hereby be driven off, as sheep easily are, yet that one shall be looked after with a great deal of care, the return of it welcomed with a great deal of pleasure; and therefore the wrong done to it, no doubt, will be reckoned for with a great deal of displeasure. If there be joy in heaven for the finding of one of these little ones, there is wrath in heaven for the offending of them. Note, God is graciously concerned, not only for his flock in general, but for every lamb, or sheep, that belongs to it. Though they are many, yet out of those many he can easily miss one, for he is a great Shepherd, but not so easily lose it, for he is a good Shepherd, and takes a more particular cognizance of his flock than ever any did; for he calls his own sheep by name, John x. 3. See a full exposition of this parable, Eze 34:2; Eze 34:10; Eze 34:16; Eze 34:19.
Secondly, The application of this comparison (v. 14); It is not the will of your Father, that one of these little ones should perish. More is implied than is expressed. It is not his will that any should perish, but, 1. It is his will, that these little ones should be saved; it is the will of his design and delight: he has designed it, and set his heart upon it, and he will effect it; it is the will of his precept, that all should do what they can to further it, and nothing to hinder it. 2. This care extends itself to every particular member of the flock, even the meanest. We think if but one or two be offended and ensnared, it is no great matter, we need not mind it; but God’s thoughts of love and tenderness are above ours. 3. It is intimated that those who do any thing by which any of these little ones are brought into danger of perishing, contradict the will of God, and highly provoke him; and though they cannot prevail in it, yet they will be reckoned with for it by him, who, in his saints, as in other things, is jealous of his honour, and will not bear to have it trampled on. See Isa. iii. 15, What mean ye, that ye beat my people?Psa 76:8; Psa 76:9.
Observe, Christ called God, v. 19, my Father which is in heaven; he calls him, v. 14, your Father which is in heaven; intimating that he is not ashamed to call his poor disciples brethren; for have not he and they one Father? I ascend to my Father and your Father (John xx. 17); therefore ours because his. This intimates likewise the ground of the safety of his little ones; that God is their Father, and is therefore inclined to succour them. A father takes care of all his children, but is particularly tender of the little ones, Gen. xxxiii. 13. He is their Father in heaven, a place of prospect, and therefore he sees all the indignities offered them; and a place of power, therefore he is able to avenge them. This comforts offended little ones, that their Witness is in heaven (Job xvi. 19), their Judge is there, Ps. lxviii. 5.
Fuente: Matthew Henry’s Whole Bible Commentary
Through whom (‘ ). Jesus recognizes the inevitableness of stumbling-blocks, traps, hindrances, the world being as it is, but he does not absolve the man who sets the trap (cf. Lu 17:1).
Fuente: Robertson’s Word Pictures in the New Testament
7. Woe to the world on account of offenses! This passage may be explained in two ways. It may be taken actively, as meaning that Christ pronounces a curse on the authors of offenses; and then by the term world, we must understand all unbelievers. Or it may be taken passively, as meaning that Christ deplores the evils which he perceives to be rapidly coming on the world on account of offenses; as if he had said, that no plague will be more destructive, or attended by more fearful calamities, than the alarm or desertion of many on account of offenses. The latter meaning is more appropriate; for I have no doubt that our Lord, who had spoken on another occasion about offenses, proceeded to discourse more largely on this subject; in order to make his disciples more attentive and watchful in guarding against them. That Satan may not gain advantage over us through our sluggishness, our Lord breaks out into an exclamation, that there is nothing which we ought to dread more than offenses; for as Satan has innumerable kinds of them in his hand, he constantly, and at almost every step, throws new difficulties in our way; while we, through excessive tenderness or sloth, are too ready to yield. The consequence is, that there are few who make tolerable progress in the faith of Christ; and of the few who have begun to walk in the way of salvation, there is scarcely one in ten who has the courage to persevere till he reaches the goal. (505) Now since Christ intended to strike his disciples with terror on account of offenses, and thus to arouse them to exertion, woe to our indifference, if each of us does not earnestly apply himself to overcome those offenses
For offenses must come. To awaken more powerfully their care and anxiety, our Lord reminds his disciples that there is no possibility of walking but in the midst of various offenses; as much as to say, that this is an evil which cannot be avoided. Thus he confirms the former statement; for Christ shows us how great are the inconveniences which arise from offenses, since the Church never will be, and indeed never can be, free from this evil. But he does not state the reason of this necessity, as Paul does, when, speaking of heresies, he says that they arise, that the good may be made manifest, (1Co 11:19.) It must be held by us as a fixed principle, that it is the will of God to leave his people exposed to offense, in order to exercise their faith, and to separate believers, as the refuse and the chaff, from the pure wheat. Does any one object or complain, that blame attaches to our Lord for giving loose reins to Satan, to accomplish the destruction of wretched men? It is our duty to think and speak with the deepest reverence of the secret purposes of God, of which this is one, that the world must be disturbed by offenses
But woe to the man by whom the offense cometh. After having exhorted his disciples to beware of offenses, he again breaks out against those who occasion them. To impart the greater vehemence to the threatening, he adds, that neither a right eye nor a right hand ought to be spared, if they occasion offense to us; for I explain these words as added for the purpose of amplification. Their meaning is, that we ought to be so constant and so zealous in opposing offenses, that we would rather choose to pluck out our eyes, or cut off our hands, than give encouragement to offenses; for if any man hesitate to incur the loss of his limbs, he spares them at the risk of throwing himself into eternal perdition. What dreadful vengeance then awaits those who by offenses shall bring ruin on their brethren! (506) As those two verses have been already explained (507) under Mat 5:29, it was sufficient, on the present occasion, to glance at the reason why Christ repeats here the same statement.
(505) “ Qui persevere courageusement iusqu’a la fin;” — “who perseveres courageously to the end.”
(506) “ Lesquels par scandales auront donne occasion de faire perdre et damner leurs freres;” — “who by offenses shall have given occasion to bring ruin and damnation on their brethren.”
(507) Harmony, vol. 1 p. 291.
Fuente: Calvin’s Complete Commentary
B. THE WORLD IS BAD ENOUGH WITHOUT YOUR CONTRIBUTIONS TO ITS DEATH-TRAPS (18:7)
Mat. 18:7 Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh! In what sense does Jesus pronounce the first woe unto the world? His anguish over the sorry state of the world is caused by the fact that the world as such is both cause of its state and victim, And worse yet, it has no hopethere is no way out but His, The cause of the worlds plight is the occasions of stumbling (t skndala). This word pictures a trap whereby animals are snared, The skndalon is the bait-stick that holds up the dead-fall cage, so that when the animal goes for the bait, it knocks the stick out, causing the trap to fall around it, capturing it inside. The allusion, then, is to anything whereby the unsuspecting are led unconsciously into sin and entrapped.
But the worlds plight has its cause in the very nature of the case: for it must needs be that the occasions come. There is no avoiding it, since this necessity is bound up in the very nature of the creaturely human condition. (Cf. 1Co. 10:13) In fact, when just two personalities meet each other on a collision course, with their contrasting wills, contradictory desires, varied consciences, diverse recall, differing value systems and unequal tastes, can there be anything but hurt, distress, grief and offense in the resulting clash? And the world is made up of billions of people all different, colliding everyday! Should it be any surprise even to the casual observer that Jesus should have said this? The greater surprise would be to learn that there is any possible way of avoiding the inevitable!
Two important conclusions arise out of Jesus observation that it is necessary that temptations come:
1.
This very sentence is proof that Jesus was no child of His age. He believed in no earthly Messianic utopia where people could look forward to the day when there would be no necessity for strength against temptations and stumbling-blocks. Rather, He realistically fortified His disciples to face and eliminate them, because His theology of the Messianic Kingdom involves the presence of evil in the world right down to the judgment. (See notes on Mat. 13:36-43.)
2.
The very existence of personality differences is precisely His reason for leading His people toward like-mindedness and unity of spirit. (Cf. 1Co. 1:10; 1Co. 12:24-26; Eph. 4:13; Php. 1:27; Php. 2:1-5; Col. 2:2; Col. 3:14) He knows that if He can create in us the same tender consideration for one another, the same forgiving spirit, the same earnestness of mutual love, the same patient forbearance, He can neutralize all the negative aspects of our creaturely condition and make us blameless, i.e. having no cause of stumbling in us, irreprehensible. (Cf. Col. 1:21-23; 1Ti. 3:2; 1Ti. 3:10; Tit. 1:6 f; Php. 2:14 f; Jud. 1:24; Rev. 14:5) This not only lessens the tensions created by scandals, but goes a long way to eliminate them altogether. (Rom. 14:13)
From this it should be obvious that the necessity for occasions of stumbling is there, not because God desires it, but because selfishness, carelessness and ambition make men susceptible to the shock of others selfishness, carelessness and ambition. It is this fragility that makes it inevitable that temptations to sin come.
Rather than attack society en masse for its disorders that contribute to the ills of its members, since He knows that what is everybodys business is nobodys business, and therefore cannot count on society as such to do anything significant toward renewal, He begins grass-root reform by making His disciples aware of their own constant personal responsibility for the total impact of their lives on others: But woe to that man through whom the occasion cometh! The inevitable can be avoided only if one is aware of the horrible fate of those responsible for being the cause of others loss. Jesus has already warned that a terrifying drowning is preferable to the fate of such callous individuals. (Mat. 18:6) The man who is insensitive to the vulnerability of the weak is a man who is dangerous to everyone! If he can trample the children with lighthearted unconcern, how can he be consistently and authentically gentle with the undeniable and inevitable fragility of everyone else around him? That some men are deadly traps for the worlds people is certainly a monstrous injustice, but is it not even more unthinkably outrageous that the men themselves should do their dirty work of their own free will and with pleasure? The irony is that Jesus is not discussing Nazi war criminals, but reasonably good, decent folk who are members in good standing of His Church! (Mat. 18:8 f; Rom. 14:13 ff; 1Co. 8:10-12; 1Co. 10:32)
Is it best to look for stumbling blocks in our lives, or to let others point them out? Jesus will answer this by saying, Both! In Mat. 18:8-9 He will insist on the most rigorous introspection to eliminate all that we can see for ourselves as hindering to our godliness and service. In Mat. 18:15, if we ourselves are the offending brother who is approached by him against whom we have sinned, then it is implied that we listen to him and eliminate the cause of the problem.
It is almost as if Jesus were responding to those who would evade their personal responsibility for the effects of their lives on others: Your objection, that the world contains temptations so numerous, human nature is so weak and fatal stumbling blocks so certain that your own conduct cannot be significant enough to make a sickness out of worrying about its effect on others, has no basis. Rather, black terror awaits the individual who blocks the realization of the moral possibilities latent in every creature of God. How little we understand the human atrocity of stunting and stifling the development of the character of Jesus Christ in every little one! What monstrous wickedness it is to be the inducement that twists the dynamic possibilities of others into a power for evil unleashed on the earth!
Can the Lord stand impassively by while people with warped minds use tricks, menaces, persecution, persuasive arguments and other seductions to induce His people to abandon Him? Can He have no judgment of those who in every age and in every community derive twisted pleasure from the employment of their riches and culture, their achievements and professional influence to approach and seduce the unsuspecting into infidelity, sin and consequent ruin? No, His woe has in it the distant rumble of certain judgment and no one on earth has a more terrible responsibility to answer to God for it than they!
See Mat. 18:22-35 for Fact Questions.
Fuente: College Press Bible Study Textbook Series
(7) Woe unto the world.The interjection is one of sorrow as well as denunciation, and here the former meaning is predominant, as the latter is in the next clause of the verse. The true meaning of offence, as meaning not the mere transgression of a law, but such a transgression as causes the fall of others, must be carefully borne in mind throughout. The words, It must needs be that offences come, but woe unto that man . . . , unite in strange contrast the two truths which all the history of human guilt brings before us. Crimes seem to recur with something like the inevitable regularity of a law, and yet in each single instance the will of the offender has been free to choose, and he is therefore rightly held responsible both by divine and human laws.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE WOE OF OFFENCES, Mat 18:7-9.
7. Woe unto the world because of offences Let it be noted that the word offences here does not signify merely sins, or provocations to anger. It means causes which produce sins or apostacies in men. Nor does the word stumbling-blocks, adopted by some commentators, convey a correct image or idea. The word is derived from a Greek term, which originally signified the trap-stick to which the bait was fixed, by touching which the animal sprung the trap and so was caught. Hence it signifies any moral enticement by which a person is entrapped into error, sin, or apostacy. Snare or entrapment is the true moral idea. In this world these temptations and entrapments must come. But woe to the man who is the intentional author of them. He who broaches deceitful infidelities or heresies, by which men are seduced from the paths of truth and well-doing, is performing the devil’s work, and must reap the devil’s reward. See commentary on Mat 5:19-20. Since errors and temptations are sure to come, and so liable to ruin both their author and their victim, do thou sever them from thee, though as dear as the hand or the eye.
It must needs be that offences come Since men are free, and being free will offend, it must follow that offences will meet us in our experiences. God does not slay men, nor deprive them of their free nature, nor limit its natural flee action in its allotted range, in order to prevent the sin. For it is a fundamental law of probation, that character shall have full scope freely to develop itself; so that responsibility can justly exist, penalty can be justified, and rewardable free desert can arise. God reserves to himself an absolute control over the laws of nature; he locates men in existence, confers or limits their capabilities, and foreseeing what they will thus freely do, he regulates all his own plans so as to educe the highest good.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Alas (or ‘woe’) to the world because of occasions of stumbling! for it is necessary that the occasions come, but alas for that man through whom the occasion comes!”
Jesus then expresses His grief at the thought that nevertheless such things will happen. The initial word can be translated ‘alas’ or ‘woe’. It is a cry of distress and warning. Here it is both. The world will indeed put occasions of stumbling in front of His believing ‘little ones’, whether young in person or young in spiritual awareness or simply young through their humble attitude. It is part of the necessity of the world because of the way in which it has been made, for in giving to men the freedom to be able to sin God opened the floodgates of sin and selfishness. However, let all recognise this. There is only woe for those who behave in this way, (even though it is a woe that grieves Him, for He has no pleasure in the death of the wicked). And it is a woe that is as dreadful as He has described.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 18:7. For it must needs be that offences come See Luk 17:1 where our Lord expresses this more fully; it is impossible but that offences will come; impossible, through the weakness, folly, and wickedness of mankind. But woe unto the man by whom, that is to say, by whose faults, these offences, or scandals, come! Dr. Campbell translates this verse, Woe unto the world because of snares: snares indeed there must be; nevertheless woe to the insnarer.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 18:7 . ] , Theophylact.
] indicating the causal origin of the woe for humanity ( ). The world is not conceived of as giving the offence (in answer to Jansen, Arnoldi, Bleek), but as suffering from it. With regard to , see Buttmann, Neut. Gramm. p. 277 [E. T. 322].
] assigns the reason for the . immediately before: on account of offences, I say, for they cannot but come. This necessity (necessitas consequentiae ) has its foundation in the morally abnormal condition of mankind, yet (comp. 1Co 9:19 ) is to be traced back to the divine purpose (not merely permission), which, however, does away neither with the moral freedom of him who, by word or deed, gives offence (Rom 14:13 ), nor with his liability to punishment. Hence: ( yet ) , . . .
] temptations, as a general conception.
.] the temptation as conceived of in each individual case.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! (8) Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. (9) And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. (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. (11) For the Son of man is come to save that which was lost. (12) How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? (13) And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. (14) Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.”
Every word here is so plain, as to need no comment; and so blessedly spoken by Christ himself, as would be injured by me. I only beg to observe, upon the whole, what a charming thought it ought to be, to the humblest and poorest of Christ’s little ones, while upon earth, that those who minister to them, as their angels, are always in the view of beholding the face of God in heaven. Heb 1:14 . And let the Reader further observe upon this sweet and precious passage, that so earnest is God our Father, for the present and everlasting welfare of Christ’s redeemed ones, that none of them, no not the least of them shall perish! Oh! the safety of the whole Church of Jesus! Isa 27:2-3 ; Joh 10:30Joh 10:30 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
Ver. 7. Woe to the world, because of offences ] , proprie tendicula, hoc est, lignum illud curvum, quo moto decipula clauditur. The world, besides the offences they give to the saints, they give and take much hurt one from another, and so heap up wrath; while, besides their own, they bring upon themselves their other men’s sins to answer for. I have read of a woman, who living in professed doubt of the Godhead, after better illumination and repentance, did often protest that the vicious life of a great scholar in that town did conjure up those damnable doubts in her soul. When therefore corruption boils, and thou art ready to run into some reproachful evil, think the name of Christ and thy poor brother’s soul lie prostrate before thee. And wilt thou trample upon that and throttle this?
It must needs be that offences come ] By God’s permission, Satan’s malice, and man’s wickedness: Venenum aliquando pro remedio fuit (Senec. de Benef.). God often draws good out of evil, as wine draws a nourishing virtue from the flesh of serpents: as the skilful apothecary, of the poisonful viper, maketh a wholesome triacle, 1Co 11:10 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] See 1Co 11:19 . Stier suggests that Judas, who took offence at the anointing in Bethany, may have been on other occasions the man by whom the offence came, and so this may have been said with special reference to him. Still its general import is undeniable and plain. See also Act 2:23 .
Fuente: Henry Alford’s Greek Testament
Mat 18:7 . , woe to the world, an exclamation of pity at thought of the miseries that come upon mankind through ambitious passions. Some (Bleek, Weiss, etc.) take in the sense of the ungodly world, as in later apostolic usage, and therefore as causing, not suffering from, the offences deplored. This interpretation is legitimate but not inevitable, and it seems better to take the word in the more general sense of humanity conceived of as grievously afflicted with “scandals” without reference to who is to blame. They are a great fact in the history of mankind, by whomsoever caused. . .: by reason of; points to the ultimate source of the misery. : the scandals; a general category, and a black one. : they are inevitable; a fatality as well as a fact, on the wide scale of the world; they cannot be prevented, only deplored. No shallow optimism in Christ’s view of life. : adversative here, setting the woe that overtakes the cause of offences, over against that of those who suffer from them. Weiss contends that it is not adversative here any more than in Mat 11:24 , but simply conducts from the general culpability of the world to the guilt of every one who is a cause of scandal, even when he does not belong to the world.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 18:7
7Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!
Mat 18:7 “woe to the world. . .woe to that man” This was put in the literary form of the OT prophets, a funeral dirge which symbolized the judgment of God (cf. Mat 11:21; Mat 18:7; Mat 23:13; Mat 23:15-16; Mat 23:23; Mat 23:25; Mat 23:27; Mat 23:29; Mat 24:19; Mat 26:24; Luk 17:1-2). Causing new believers to stumble has eternal consequences!
“stumbling blocks” This same noun (skandalon, cf. Luk 17:1) was used in Mat 16:23 for Peter’s statements. It refers literally to a baited animal trap trigger (cf. LXX of Amo 3:5). New believers are vulnerable to deception and trickery by false teachers (Jewish and later false Christian teachers, cf. Mat 7:15-27; 1Ti 4:1-5; 2Ti 2:14-26; 2Ti 3:1-9; 2 Peter 2).
The verb is recurrent in Matthew’s Gospel (cf. Mat 5:29-30; Mat 11:6; Mat 13:21; Mat 13:57; Mat 15:12; Mat 17:27; Mat 18:6; Mat 18:8-9; Mat 24:10; Mat 26:31; Mat 26:33). Problems and temptations are always present!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
world. Greek. kosmos. App-129.
because of. Greek. apo.
but = yet, or only.
by = by means of. Greek. dia.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] See 1Co 11:19. Stier suggests that Judas, who took offence at the anointing in Bethany, may have been on other occasions the man by whom the offence came, and so this may have been said with special reference to him. Still its general import is undeniable and plain. See also Act 2:23.
Fuente: The Greek Testament
Mat 18:7. , to the world) offences spread far and wide,- , of THE offences) , THE offences.- , THE offence) The article is emphatic.-[810] , for it must needs be that offences come) especially in the age blessed by the presence of the Messiah; just as insects abound in summer. The disciples were near offence: how much nearer must others have been!-, but) used emphatically.[811] Woe to the world which is injured by offences: but woe indeed to the man who injures it by offence.
[810] , it is necessary) On account of the frequency of unbelief.-V. g.
[811] being added to the previous enunciation, forms an Epitasis, or emphatic addition. See Append.-ED.
Fuente: Gnomon of the New Testament
unto: Gen 13:7, 1Sa 2:17, 1Sa 2:22-25, 2Sa 12:14, Luk 17:1, Rom 2:23, Rom 2:24, 1Ti 5:14, 1Ti 5:15, 1Ti 6:1, Tit 2:5, Tit 2:8, 2Pe 2:2
for: Mar 13:7, Act 1:16, 1Co 11:19, 2Th 2:3-12, 1Ti 4:1-3, 2Ti 3:1-5, 2Ti 4:3, 2Ti 4:4, Jud 1:4
but: Mat 13:41, Mat 13:42, Mat 23:13-28, Mat 26:24, Joh 17:12, Act 1:18-20, 2Pe 2:3, 2Pe 2:15-17, Jud 1:11 -13; Rev 2:14, Rev 2:15, Rev 2:20-23, Rev 19:20, Rev 19:21
Reciprocal: Num 32:15 – ye shall Deu 22:8 – thou bring 1Sa 2:24 – ye make 1Ki 14:16 – who did sin Psa 73:15 – offend Mat 5:30 – offend Mat 11:6 – whosoever Mat 11:21 – Woe Mat 16:23 – thou art Mar 14:21 – but Rom 14:13 – put Rom 14:21 – whereby Rom 16:17 – offences 1Co 8:9 – take Phi 1:10 – without 1Jo 2:10 – occasion of stumbling
Fuente: The Treasury of Scripture Knowledge
OFFENCES AND RESPONSIBILITIES
Woe unto the world because or offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
Mat 18:7
Yes, it must needs be! There must be also heresies among you, that they which are approved may be made manifest among you. A perfect Church, a body composed wholly of perfected saints, has ever been the dream of the enthusiast, the aim of the fanatic. It cannot be, it is not Gods purpose: it is not thus that the saints attain their saintship; offences must needs come. In this fallen world, there will ever be offenders, and those who make others offend.
I. Personal responsibility.It is one of the conditions of our existence that we can do nothing alone; we cannot do good, but our act affects some besides ourselves; we cannot sin without there being another who is partaker of our sin, and is injured by it. But we shall be judged alone, saved alone, or lost alone. What a responsibility rests upon each of us, the young as well as the old, the mean as well as the lofty.
II. Offences.We are each of us, we cannot escape from the responsibility, our brothers keeper. Reflect on thatthink that a chance word, a sneer, a poor joke on some sacred subject may have penetrated the ear and lodged in the memory of some one of our brethren, and then germinated into unbelief or blasphemy. Some impure word, some licentious song may have lighted a match, and fired a train, which has never been quenched. Well might our Blessed Lord warn us, Woe to that man by whom the offence cometh.
III. A consistent life.On the other hand, think what our example, our consistent life, our well ordered conduct may effect. Think how many, unconsciously to ourselves, may be daily influenced for good, when they see the good that is in us. It is the duty of the priest to teach this by word of mouth; it is the privilege of every one to teach it far more by example. The crown that will cover the heads of the redeemed who are clothed in the wedding garment of Christ is the ornament of a meek and quiet spirit, which is in the sight of God, of great price.
The Rev. E. L. Blenkinsopp.
Illustration
There is a curious superstition yet lingering in many parts of the country, that a murderer takes on himself the sins of his victim, and will have to answer for both at the Day of Judgment. There is a spiritual truth underlying this notion; the tempter to sin, the murderer of the soul, will surely have to answer for the sins, for the soul of him whom he has tempted, and who, by his agency, has lost his portion in the Kingdom of Christ. No repentance can remedy this; no tears can wash out that sin; the tempter and the tempted will meet face to face before the judgment seat of Christ, and then he will know the extent of that woe pronounced on him, by whom offence cometh.
Fuente: Church Pulpit Commentary
18:7
Offences means causes of stumbling or occasions in which a person meets with temptation. Needs be is from ANAGKE and the simple definition of Thayer is, “necessity,” and he explains his definition to mean, “imposed either by the external condition of things, or by the law of duty, regard to one’s advantage, custom, argument.” In a world as large as this with its multiplied hundreds of activities and other circumstances, it would be unreasonable to expect it ever to be free from these temptations. However, that does not justify any man who is responsible for some specific case of offence.
Fuente: Combined Bible Commentary
Mat 18:7. Woe unto the world, etc. False disciples, causing Christs humble followers to stumble, laying burdens on the conscience, cause sin, bring woe on the world.
For it must needs be, in view of the existence of sin.
But woe to that man. If the world receives woe from the offences, much more he who causes them. There is an inevitable connection between guilt and judgment. A reference to Judas is possible, but the general application is obvious: whatever the necessity of offences from the actual state of things in the world, and from the permissive plan of God, those who lay stumbling-blocks in the way of Christs little ones are responsible and shall be punished.
Fuente: A Popular Commentary on the New Testament
Two things are here observable:
1. The necessity of scandalous offences: It must needs be that offences come:
2. The misery and mischief that comes by them: Woe unto the world because of offences: Woe unto such as give offence; this is va indignantis, the woe of one denouncing; and woe to such as stumble at offence given, this is va dolentis, the woe of one lamenting.
From the whole, Note, 1. That scandals, or offensive actions in the church of Chrsit, will certainly fall out among those that profess religion, and the name of Christ. Offences will come; Their necessity is partly from the malice of Satan, partly from the wickedness and deceitfulness of men’s own hearts and natures, God permitting those to have their natural effects.
2. That scandalous and offensive actions from such as profess religion and the name of Christ, are baneful and fatal stumbling-blocks to wicked and worldy men.
3. That the offence which wicked men take at the falls of the professors of religion, to the hardening of themselves in their wicked practices, is matter of just and great lamentation; Woe unto the world because of offences!
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 18:7-9. Wo unto the world because of offences That is, unspeakable misery will be in the world through them: for it must needs be that offences come Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come: but wo to that man That is, miserable is that man; by whom the offence cometh. Offences are all things whereby any one is turned out of or hindered in the way of God. If thy hand, foot, eye, offend thee, that is, cause thee to stumble; if the most dear enjoyment, or the most beloved and useful person, turn thee out of or hinder thee in the way. Is not this a hard saying? Yes; if thou take counsel with flesh and blood. For a further elucidation of the words, see notes on Mat 5:29-30; and Mar 9:42-50.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 7
Offences; inducements to sin, and hindrances to salvation.
Fuente: Abbott’s Illustrated New Testament
18:7 {3} Woe unto the world because of offences! for it must needs be that {c} offences come; but woe to that man by whom the offence cometh!
(3) A good man cannot help but experience offences, yet he must by no means offer offence.
(c) Obstructions and hindrances which stop the course of good works. The Greek word conveys the sense of things which we stumble at.
Fuente: Geneva Bible Notes
Jesus pronounced woe on the world because it is the source of opposition to Him and His disciples, the source of all stumbling. The NIV translation may be a little misleading here. "Woe" announces judgment (cf. Mat 11:21; Mat 23:13-32). It is inevitable that the world will reject Jesus’ disciples, but God will hold those who do reject them responsible (cf. Isa 10:5-12; Act 4:27-28).