Darby's Bible Synopsis
At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
In chapter 18 the great principles proper to the new order of things are made known to the disciples. Let us search a little into these sweet and precious instructions of the Lord.
They may be looked at in two ways. They reveal the ways of God with regard to that which was to take the place of the Lord upon earth, as a testimony to grace and truth. Besides this, they depict the character which is in itself the true testimony to be rendered.
This chapter supposes Christ rejected and absent, the glory of chapter 17 not yet come. It passes over chapter 17 to connect itself with chapter 16 (except so far as the last Verses of chapter 17 give a practical testimony to His abdication of His true rights until God should vindicate them). The Lord speaks of the two subjects contained in chapter 16, the kingdom and the church.
That which would be proper for the kingdom was the meekness of a little child, which is unable to assert its own rights in the face of a world that passes it by the spirit of dependence and humility. They must become as little children. In the absence of their rejected Lord this was the spirit that became His followers. He who received a little child in the name of Jesus received Himself. On the other hand, he who put a stumbling-block in the way of one of those little ones who believed in Jesus [See Note #53] should be visited with the most terrible judgment. Alas! the world do this; but woe unto the world on that account. As to the disciples, if that which they most valued became a snare to them, they must pluck it out and cut it off must exercise the utmost carefulness in grace not to be a snare to a little one believing in Christ, and the most unrelenting severity as to themselves, in whatever might be a snare to them. Loss of what was most precious here was nothing, compared with their eternal condition in another world; for that was in question now, and sin could have no place in God's house. Care for others, even the weakest, severity with self was the rule of the kingdom that no snare or evil might be. As to offence, full grace in forgiveness. They were not to despise these little ones; for if unable to force their own way in this world, they were the objects of the Father's special favour, as those who, in earthly courts, had the peculiar privilege of seeing the king's face. Not that there was no sin in them, but that the Father did not despise those that were far from Him. The Son of man was come to save the lost. [See Note #54] And it was not the Father's will that one of these little ones should perish. He spoke, I doubt not, of little children like those whom He took in His arms; but He inculcates on His disciples the spirit of humility and dependence on the one hand, and on the other, the spirit of the Father, which they were to imitate in order to be truly the children of the kingdom; and not to walk in the spirit of man, who seeks to maintain his place and his own importance, but to humble themselves and submit to contumely; and at the same time (and this is true glory) to imitate the Father, who considers the lowly and admits them into His presence. The Son of man was come on behalf of the worthless. This is the spirit of grace spoken of at the end of chapter 5. It is the spirit of the kingdom.
But the assembly more especially was to occupy the place of Christ on earth. With respect to offences against oneself, this same spirit of meekness became His disciple; he was to gain his brother. If the latter would hearken, the thing was to be buried in the heart of the one whom he had offended; if not, two or three more were then to be taken with him by the offended person to reach his conscience, or serve as witnesses; but if these appointed means were unavailing, it must be made known to the assembly; and if this did not produce submission, he who had done the wrong should be to him as a stranger, as a heathen and a publican was to Israel. The public discipline of the assembly is not treated of here, but the spirit in which Christians were to walk. If the offender bowed when spoken to, even seventy times seven times a day, he was to be forgiven. But though church discipline be not spoken of, we see that the assembly took the place of Israel on earth. The without and within henceforth applied to it. Heaven would ratify that which the assembly bound on earth, and the Father would grant the prayer of two or three who should agree together in making their request; for Christ would be in the midst wherever two or three should be gathered together in or to His name. [See Note #55] Thus, for decisions, for prayers, they were as Christ on the earth, for Christ Himself was there with them. Solemn truth! immense favour, bestowed on two or three when really gathered together in His name; but which forms asubject of the deepest grief when this unity is pretended to, while the reality is not there. [See Note #56]
Another element of the character proper to the kingdom, which had been manifested in God and in Christ, is pardoning grace. In this also the children of the kingdom are to be imitators of God, and always to forgive. This refers only to wrongs done to oneself, and not to public discipline. We must pardon to the end, or rather, there must be no end; even as God has forgiven us all things. At the same time, I believe that the dispensations of God to the Jews are here described. They had not only broken the law, but they had slain the Son of God. Christ interceded for them, saying, "Father, forgive them, for they know not what they do." In answer to this prayer, a provisional pardon was preached by the Holy Ghost, through the mouth of Peter. But this grace too was rejected. When it was a question of shewing grace to the Gentiles, who, no doubt, owed them the hundred pence, they would not hear of it, and they are given up to punishment, [See Note #57] until the Lord can say, "They have received double for all their sins."
In a word, the spirit of the kingdom is not outward power, but lowliness; but in this condition there is nearness to the Father, and then it is easy to be meek and humble in this world. One who has tasted the favour of God will not seek greatness on earth; he is imbued with the spirit of grace, he cherishes the lowly, he pardons those who have wronged him, he is near God, and resembles Him in his ways. The same spirit of grace reigns, whether in the assembly or in its members. It alone represents Christ on the earth; and to it relate those regulations which are founded on the acceptance of a people as belonging unto God. Two or three really gathered together in the name of Jesus act with His authority, and enjoy His privileges with the Father, for Jesus Himself is there in their midst.
The Lord here distinguishes a believing little one. In the other verses, He speaks of a little child, making its character, as such, a model of that of the Christian in this world.
As doctrine, the sinful condition of the child, and its need of the sacrifice of Christ, are dearly expressed here. He does not say, "Seek," as to them. The employing the parable of the lost sheep is striking here.
It is important to call to mind here, that while the Holy Ghost is personally fully recognised in Matthew, as in the birth of the Lord, and (chapter 10) as acting and speaking in the disciples in their service, as a divine Person, as it is ever from Him alone we can act rightly the coming of the Holy Ghost, in the order of divine dispensation, forms no part of the teaching of this gospel, though recognised as a fact in chapter 10. The view of Christ in Matthew closes with His resurrection, and the Jewish body are sent out from Galilee as an accepted body to the world to evangelise the Gentiles, and He declares He will be with them to the end of the age. So here He is in the midst of two or three gathered to His name. The church here is not the body by the baptism of the Holy Ghost; it is not the house where the Holy Ghost dwells on earth; but where the two or three meet to His name, there Christ is. Now I do not doubt that all good from life on, and the word of life, comes from the Spirit, but this is another thing, and the assembly here is not the body, nor the house, through the coming down of the Holy Ghost. This was a subsequent teaching and revelation, and remains blessedly true; but it is Christ in the midst of those assembled to His name Even in chapter 16 it is He builds, but that is another thing. Of course it is spiritually He is present.
It is very striking to find here, that the only succession in the office of binding and loosing which Heaven sanctions is that of two or three assembled in Christ's name.
This giving up, and the formal opening into the intermediate heavenly place connected with the Son of man in glory are in Acts 7, where Stephen recites their history from Abraham, the first called as root of promise, to that day.
And Jesus called a little child unto him, and set him in the midst of them,
And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
And whoso shall receive one such little child in my name receiveth me.
But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
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!
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.
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.
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.
Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.
Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
For where two or three are gathered together in my name, there am I in the midst of them.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.
And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.
But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.
Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.
But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.
And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
And he would not: but went and cast him into prison, till he should pay the debt.
So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
Synopsis of the Books of the Bible, by John Nelson Darby [1857-62].
Text Courtesy of Internet Sacred Texts Archive.