Matthew 18:18
Parallel Verses
New International Version
"Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

King James Bible
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.

Darby Bible Translation
Verily I say to you, Whatsoever ye shall bind on the earth shall be bound in heaven, and whatsoever ye shall loose on the earth shall be loosed in heaven.

World English Bible
Most certainly I tell you, whatever things you bind on earth will have been bound in heaven, and whatever things you release on earth will have been released in heaven.

Young's Literal Translation
'Verily I say to you, Whatever things ye may bind upon the earth shall be having been bound in the heavens, and whatever things ye may loose on the earth shall be having been loosed in the heavens.

Matthew 18:18 Parallel
Commentary
Clarke's Commentary on the Bible

Whatsoever ye shall bind, etc. - Whatever determinations ye make, in conformity to these directions for your conduct to an offending brother, will be accounted just, and ratified by the Lord. See on Matthew 16:19 (note); and, to what is there said, the following observations may be profitably added.

Οσα εαν δησητε - και οσα εαν λυσητε. Binding and loosing, in this place, and in Matthew 16:19, is generally restrained, by Christian interpreters, to matters of discipline and authority. But it is as plain as the sun, by what occurs in numberless places dispersed throughout the Mishna, and from thence commonly used by the later rabbins when they treat of ritual subjects, that binding signified, and was commonly understood by the Jews at that time to be, a declaration that any thing was unlawful to be done; and loosing signified, on the contrary, a declaration that any thing may be lawfully done. Our Savior spoke to his disciples in a language which they understood, so that they were not in the least at a loss to comprehend his meaning; and its being obsolete to us is no manner of reason why we should conclude that it was obscure to them. The words, bind and loose, are used in both places in a declaratory sense, of things, not of persons. It is ὁ and ὃσα, in the neuter gender, both in chap. 16, and here in this: i.e. Whatsoever thing or things ye shall bind or loose. Consequently, the same commission which was given at first to St. Peter alone, (Matthew 16:19), was afterwards enlarged to all the apostles. St. Peter had made a confession that Jesus was the Christ, the Son of God. His confession of the Divinity of our Lord was the first that ever was made by man; to him, therefore, were given the keys of the kingdom of heaven: i.e. God made choice of him among all the apostles, that the Gentiles should first, by his mouth, hear the word of the Gospel, and believe. He first opened the kingdom of heaven to the Gentiles, when he preached to Cornelius. It was open to the Jews all along before; but if we should suppose that it was not, yet to them also did St. Peter open the kingdom of heaven, in his sermon at the great pentecost. Thus, then, St. Peter exercised his two keys: that for the Jews at the great pentecost; and that for the Gentiles, when he admitted Cornelius into the Church. And this was the reward of his first confession, in which he owned Jesus to be the promised Messiah. And what St. Peter loosed, i.e. declared as necessary to be believed and practised by the disciples here, was ratified above. And what he declared unlawful to be believed and practised, (i.e. what he bound), was actually forbidden by God himself.

I own myself obliged to Dr. Lightfoot for this interpretation of the true notion of binding and loosing. It is a noble one, and perfectly agrees with the ways of speaking then in use among the Jews. It is observable that these phrases, of binding and loosing, occur no where in the New Testament but in St. Matthew, who is supposed to have written his Gospel first in Hebrew, from whence it was translated into Greek, and then the force and use of the expression will better appear. Dr. Wotton's Miscell. Discourses, vol. i. p. 309, etc., etc.

"The phrases to bind and to loose were Jewish, and most frequent in their writers. It belonged only to the teachers among the Jews to bind and to loose. When the Jews set any apart to be a preacher, they used these words, 'Take thou liberty to teach what is Bound and what is Loose.'" Strype's preface to the Posthumous Remains of Dr. Lightfoot, p. 38.

Treasury of Scripture Knowledge

Matthew 16:19 And I will give to you the keys of the kingdom of heaven: and whatever you shall bind on earth shall be bound in heaven...

John 20:23 Whose soever sins you remit, they are remitted to them; and whose soever sins you retain, they are retained.

Acts 15:23-31 And they wrote letters by them after this manner...

1 Corinthians 5:4,5 In the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of our Lord Jesus Christ...

2 Corinthians 2:10 To whom you forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it...

Revelation 3:7,8 And to the angel of the church in Philadelphia write; These things said he that is holy, he that is true, he that has the key of David...

Library
May 31. "Whosoever Therefore Shall Humble Himself as this Little Child" (Matt. xviii. 4).
"Whosoever therefore shall humble himself as this little child" (Matt. xviii. 4). You will never get a humble heart until it is born from above, from the heart of Christ. For man has lost his own humanity and alas, too often has a demon heart. God wants us, as Christians, to be simple, human, approachable and childlike. The Christians that we know and love best, and that are nearest to the Lord, are the most simple. Whenever we grow stilted we are only fit for a picture gallery, and we are only good
Rev. A. B. Simpson—Days of Heaven Upon Earth

Forgiven and Unforgiving
'Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.' --MATT. xviii. 22. The disciples had been squabbling about pre-eminence in the kingdom which they thought was presently to appear. They had ventured to refer their selfish and ambitious dispute to Christ's arbitrament. He answered by telling them the qualifications of 'the greatest in the kingdom'--that they are to be humble like little children; that they are to be placable; that they are to use all means
Alexander Maclaren—Expositions of Holy Scripture

The Wicked Servant
ST. MATTHEW xviii. 23. The kingdom of heaven is likened to a certain king, which would take account of his servants. This parable, which you heard in the Gospel for this day, you all know. And I doubt not that all you who know it, understand it well enough. It is so human and so humane; it is told with such simplicity, and yet with such force and brilliancy that--if one dare praise our Lord's words as we praise the words of men--all must see its meaning at once, though it speaks of a state of
Charles Kingsley—The Water of Life and Other Sermons

Meetings for Prayer.
Text.--"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."--Matthew xviii. 19. HITHERTO, in treating of the subject of Prayer, I have confined my remarks to secret prayer. I am now to speak of social prayer, or prayer offered in company, where two or more are united in praying. Such meetings have been common from the time of Christ, and even hundreds of years before. And it is probable
Charles Grandison Finney—Lectures on Revivals of Religion

Cross References
Matthew 16:19
I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."

John 20:23
If you forgive anyone's sins, their sins are forgiven; if you do not forgive them, they are not forgiven."

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