Matthew 18:6
But if anyone causes one of these little ones who believe in Me to stumble, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea.
Sermons
The Claimers of the Young Upon the ChurchF. Wagstaff.Matthew 18:6
The Crime of Degrading MenH. W. Beecher.Matthew 18:6
Necessity of Becoming Like Little ChildrenMarcus Dods Matthew 18:1-14
Better Suffer than SinDr. Culross.Matthew 18:6-9
Moral SurgeryJ. Kelly.Matthew 18:6-9
Occasions of StumblingJ.A. Macdonald Matthew 18:6-9
Renouncing Things that HinderOlshausen.Matthew 18:6-9
Self-DisciplineMatthew 18:6-9
Self-MortificationJohn Trapp.Matthew 18:6-9
To stumble is so to trip as to be hindered in faith or to be turned out of the way (cf. Matthew 5:29, 30; Matthew 11:6; Matthew 13:21; Matthew 15:12; Matthew 24:10; Matthew 26:31, 33; John 6:61, 62, 66; John 16:1). Occasions of stumbling are evil influences - allurements, persuasions, temptations, bad example, calumnies, insults, persecutions. The text teaches -

I. THAT CHRIST HOLDS THE WICKED RESPONSIBLE FOR THE INJURY THEY MAY OCCASION TO THE GOOD. The addition of the words, "which believe on me," shows that Christ is here speaking, not of "little ones" in age. but of his disciples, who are of a humble spirit. Observe:

1. There is no infallible final perseverance of the saints.

(1) The recognition of this truth is the very inspiration of this pathetic discourse. These woes would never have been denounced upon men for the doing of what, otherwise, would be impossible.

(2) Let not the believer in Christ be high-minded. Let him fear. Let him watch. Let him pray.

2. "It must needs be that the occasions come."

(1) They are permitted as part of the necessary discipline of our probation. They come from the abuse of free agency.

(2) To the faithful they prove blessed means of grace. They educate passive virtues. The habit of resisting temptation makes a strong character.

3. The instigator to evil is still responsible.

(1) Where he succeeds in causing the saint to stumble he will have to answer for the soul damaged or ruined. There is no impunity for those who turn the simple from their integrity by teaching them to imbibe sentiments subversive of the doctrines of genuine truth, or to indulge in evil practices which destroy or injure the capacity for receiving the graces of the kingdom.

(2) Where the tempter fails he is still responsible for his wickedness.

4. These things need to be emphasized.

(1) Because the wicked are too apt to transfer the blame of their irreligion to the account of the good, by accusing them of apathy and negligence. The good are undoubtedly responsible for the faithfulness of their testimony. They are not, however, beyond this, responsible for results. Noah's testimony was at once his own justification and the condemnation of the world.

(2) Because the wicked are too slow to recognize their responsibility, not only for their own non-reception of Christ, but for the injury they do in hindering others, and especially for damaging the good. To offend the innocent is to offend innocence.

II. THAT SUCH OFFENDERS ARE WARNED BY THE TERROR OF FORMIDABLE PUNISHMENT.

1. The sufferings of antichristian nations are admonitory. "Woe unto the world because of occasions of stumbling!"

(1) The Jews filled up the measure of their iniquity in crucifying Christ and persecuting his disciples, and wrath came upon them to the uttermost.

(2) Degradation and ruin have overtaken or are pursuing those nations which have persecuted the witnesses for Christ. The atheism of France, with its horrors and the decadence of that nation, are the reaction of the superstition and wickedness of earlier persecutions. Prosperity smiles upon the nations that have accepted the Reformation. They have been enriched by industries brought to them by Protestant refugees.

(3) All antichristian nations are doomed in the anticipations of prophecy. "Woe" hangs over "the world" in the larger sense.

2. Individuals also are admonished. "Woe to that man through whom the occasion cometh!"

(1) The retribution upon those who offend the disciples of Christ is worse than death. Jerome says that Christ here speaks according to the custom of the province in punishing the greatest criminals with drowning. The woe here denounced is worse (ver. 6).

(2) The retribution is as crushing as it is sudden. The culprit had no strength to release himself from the weight of the "great millstone," to turn which, supported in position, required the strength of an ass. "It seems to have grown into a proverb with the Jews for total ruin" (Doddridge).

(3) The more terrible punishment is described as a "Gehenna of fire," in allusion to the sufferings of the victims of Moloch (cf. 2 Chronicles 33:6). Burning there is more dreadful than drowning in the Lake of Galilee hard by (cf. Revelation 19:20). Those who play the devil in tempting saints may tremble with the devils.

3. But there is yet space for repentance.

(1) The offending hand must be cut off. Wrong doing must cease. However useful as the right hand. However dear.

(2) The offending foot must be cut off. Wrong going must cease. However natural it may have become through habit as the use of the right foot.

(3) The offending eye must be plucked out. Illicit desire must cease, whether instigated by covetousness, envy, pride, or passion (see Mark 7:22).

(4) These must be cast away. The hand or foot or eye refer to those sins of honour, interest, or pleasure, which men are prone to spare. The godly in this world are lame, deaf, dumb, blind, both to themselves and to others (see Psalm 38:14). The members most mortified here will shine with the greater lustre hereafter. - J.A.M.







Wherefore if thy hand or thy foot offend thee.
The every-sided development of all our faculties, the inferior, as well as the more elevated, is certainly to be regarded as the highest attainment, yet he who finds by experience that he cannot cultivate certain faculties — the artistic for example — without injury to his holiest feelings, must renounce their cultivation, and make it his first business, with painstaking fidelity, to preserve entire the innermost life of his soul, that higher life imparted to him by Christ, and which, by the dividing and distracting of his thoughts, might easily be lost, nor must it give him any disturbance, if some subordinate faculty be thus wholly sacrificed by him. Assuredly, however, we must add, that this loss is only in appearance, for, in the development of man's higher life, everything of a subordinate kind which he had sacrificed is again restored with increase of power.

(Olshausen.)

It is not merely that we should abstain from actual wrong-doing. That of course. It is not even that we should shun the avenues of sin; but, whatever the pain or loss involved, we are utterly to renounce that which we find to be the occasion of sin. The merely literal and outward is not the thing to dwell open. A man might cut off both hands, or pluck out both eyes, and yet leave the root of sin untouched. What Christ summons to is the surrender of everything, however pleasant, or dear, or seemingly necessary for the present life, and whatever suffering there may be in the surrender, rather than sin against God. The boldly figurative language well expresses the intensity of the change.

(Dr. Culross.)

I. THAT THE SINNER'S SIN IS HIS OWN — A PART OF HIMSELF. "Thy right hand." Few people admit the ownership of their sins.

II. THAT DELIVERANCE FROM SIN CAN BE EFFECTED ONLY THROUGH THE SINNER"S OWN ACT. "Cut it off'."

1. Painful. "Cut it off."

2. Promptness. "Cut " with a determined stroke.

3. Persistent. "Cut it off."

III. That heroically, in order to make reformation a permanent blessing, must the sinner abandon his sin. "Cast it from thee."

1. This figure is suggestive of danger. The last resort.

2. The great Physician Himself urges the operation.

3. Every consideration, past, present, and future. calls upon the sinner to decide. "It is profitable for thee."

4. The fearful consequences of neglect. "Cast into hell."

(J. Kelly.)

The Rev. R. Cecil possessed remarkable decision of character. When he went to Cambridge. he made a resolution of restricting himself to a quarter of an hour daily in playing the violin — on which instrument he greatly excelled, and of which he was extravagantly fond; but, on finding it impracticable to adhere to his determination. he cut the strings, and never afterwards replaced them. He had studied for a painter; and retained through a life a fondness and taste for the art. He was once called to visit a sick lady, in whose room there was a painting which so strongly attracted his notice, that he found his attention diverted from the sick person and absorbed by the painting; from that moment he formed the resolution of mortifying a taste which he found so intrusive, and so obstructive to him in his nobler pursuits. and determined never again to frequent the exhibition.

This is the circumcision of the heart, the mortifications of earthly members, which is no less hard to be done than for a man with one hand to cut off the other, or to pull out his own eyes, and then rake in the holes where they grew. And yet, hard or not hard, it must be done; for otherwise we are utterly undone for ever. Hypocrites, as artificial jugglers, seem to wound themselves, but do not: as stage-players, they seem to thrust themselves through their bodies, whereas the sword passeth only through their clothes. But the truly religious lets out the life-blood of his beloved lusts, lays them all dead at his feet, and burns their bones to lime, as the king of Moab did the king of Edom (Amos 2:1). As Joshua put down all the Canaanites, so doth grace all corruptions. As Asa deposed his own mother, so doth this, the mother of sin. It destroys them not by halves, as Saul; but hews them in pieces before the Lord, as Samuel.

(John Trapp.)

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