The "little ones" here are childlike followers of Christ (cf. ver. 6). Reference to the infants to whom humble Christians are likened is not excluded. The infant seed of the faithful are of the family of Jesus. Neither the disciple nor the infant must be despised.

I. THEY ARE THE REVERSE OF DESPICABLE WHO ARE THE SPECIAL CHARGE OF HOLY ANGELS.

1. The universe is dual, having material and spiritual complements.

(1) Matter has characteristic properties. The properties of spirit are no less characteristic and distinct.

(2) Between the complements subsist mutual relations and interactions. The conflicts of the moral and invisible are propagated outward into the physical and visible. So contrariwise.

2. In this system holy angels have special relations to good men.

(1) Angels have a commission of guardianship (cf. Psalm 34:7; Psalm 91:11; Hebrews 1:14). Probably they see the countenance of the Father in the countenance of the children. Note: Evil angels sustain corresponding relations to bad men.

(2) The ancient notion may have countenance here, viz. that each individual has a peculiar guardian angel. Corresponding to the holy guardian is the "familiar spirit" of the wicked.

3. They cannot with impunity be despised whose guardians are so influential.

(1) Special favourites only, according to Oriental custom, came into a monarch's presence (cf. 1 Kings 10:8; 1 Kings 12:6; Esther 1:14; Psalm 103:21; Jeremiah 2:15; Tobit 12:15; Luke 1:19).

(2) It is perilous to be at enmity with those who are so attended. "Angels that excel in strength." The stronger angels have charge of the weaker saints. Those who would not offend the holy angels should imitate them in their care of little ones.

II. THEY ARE THE REVERSE OF DESPICABLE WHO ENJOY THE SPECIAL FAVOUR OF GOD.

1. Those who have the angels of God for their angels have the God of angels for their God. This honour is superlative.

2. Some interpret the "angels of the little ones to be the disembodied spirits of the sailors, which do always behold the face of the Father which is in heaven."

(1) They argue that guardian angels cannot" always" be "in heaven" and yet ministering to their charge on earth.

(2) What the disciples in John Mark's prayer meeting thought to be Peter's spirit, they called "his angel" (Acts 12:15).

(3) The reason why we should not despise the little ones, viz. that their angels see God, reminds us that the pure in heart alone can see God.

(4) In this view the" angels of God," in whose presence" there is joy over one sinner that repenteth" (Luke 15:10), will be "the spirits of just men made perfect." For the context in Luke shows that this is a parallel case.

3. Those whose disembodied spirits would be honoured with the vision of God cannot be despised with impunity.

(1) The little ones of Christ are despised by corrupting them. By failing to edify them. They are despised when innocency and simplicity are treated as weaknesses.

(2) Those guilty of despising them will encounter the resistance of the will of God. "It is not the will," etc. (cf. ver. 14; Ezekiel 18:23). If there be joy in heaven for the finding of one of the little ones turned out of the way, there is wrath in heaven for the offending of them.

(3) "As God wilt be displeased with the enemies of his Church if they wrong any of the members of it, so he is displeased with the great ones of the Church if they despise the little ones" (Henry).

III. THEY ARE THE REVERSE OF DESPICABLE WHO ARE THE SPECIAL SOLICITUDE OF CHRIST. In the parable of the sheep we have:

1. The flock.

(1) Holy angels are included in its unity (cf. Hebrews 12:22). These are by some accounted to be the "ninety and nine who went not astray."

(2) The ministration of angels is founded on the mediation of Christ. This is expressed in the words, "For the Son of man," etc., relegated, however, to the margin in the Revised Version. So in the vision of Jacob's ladder (cf. Genesis 28:12; John 1:51). Through Christ the holy angels are reconciled to us.

(3) The ninety and nine who went not astray may be such as the scribes and Pharisees of the better sort; not the hypocrites, but those who, like the elder brother, never left their Father's house - those whose respect for the Law kept them from committing gross offences.

2. The wanderer.

(1) The sheep sees better herbage at a distance, and wanders after it; then discovers more yet farther off; wanders by degrees further and further; mistakes the way back, and is lost in the wilderness. So the soul wanders from pleasure to pleasure, and gets lost.

(2) Now the sheep is exposed to the dangers of the lion or the wolf, the ditch or the precipice, and is in wretchedness and terror.

3. The Shepherd.

(1) He cares for those in the fold. They have his care in the provision of food, as well as shelter and protection. We should sympathize with Christ in striving to keep his sheep (see Romans 14:15; 1 Corinthians 8:11, 12). As he is the great Shepherd, having many sheep, so is he the good Shepherd, knowing each lamb.

(2) He cares especially for the wanderer. It is the shepherd's duty to look more particularly after the stray sheep than after those abiding in the fold. Jesus, who came to save a world, makes special efforts to save even one. The whole flock suffers when one sheep wanders.

(3) "if so be that he find it." The finding of a sinner is a contingent event. Grace is not irresistible. Yet the wanderer should know that the Shepherd is very near him. Are we as anxiously seeking Jesus as he is seeking us?

(4) The tender sheep is not driven, but carried by Christ. "And when he hath found it, he layeth it on his shoulders" (see Luke 15:5). He carries us and our sins.

(5) Jesus rejoices over the conversion of a sinner, as a shepherd over a recovered sheep; as a woman over a recovered piece of silver; as a father over a recovered son. The rejoicing affects heaven as well as the Church on earth. It is natural to feel uncommon joy at the fortunate accomplishment of an unexpected event.

4. The enemy. Those who would injure the sheep of Christ are special objects of his displeasure.

(1) The nations that injured Israel of old were severely reckoned with.

(2) The antichristian nations who persecuted his people are doomed to a fearful retribution.

(3) Every contemptuous son of pride will be confronted at the judgment of the last day. - J.A.M.

1. The image under which it pleases God to describe His creatures upon earth, "Sheep" "gone astray."

2. What is said as to the dealings of God with His creatures under these circumstances, "seeketh," etc.

3. The feelings with which the Shepherd is described as regarding the sheep when found, "He rejoiceth more," etc.

4. The general deduction which our gracious Saviour draws from these several particulars "Even so it is not the will of your Father which is in heaven that one of these little ones should perish."(1) What a conception does this text lead us to form of the character of God our Redeemer.(2) What an encouragement does the doctrine of the text supply as to our dealings with others.

(J. W. Cunningham.)

I. WHO ARE THEY that are here described as persons lost, and what is meant by the expression? Our blessed Saviour means all who did not receive Him as the messenger and interpreter of the Divine will to mankind.

II. IN WHAT SENSE OUR BLESSED SAVIOUR IS HERE SAID TO HAVE COME TO SAVE MANKIND.(1) He came to instruct mankind in the true and the whole nature of the Divine will:(2) to show, in His own example, that human nature is capable of such a degree of perfection, as will make us fit objects of the Divine favour:(3) to make a satisfaction for us upon the cross, such as showed that God would not pardon the sins of men unless His justice was satisfied; and, therefore, Christ's suffering and death upon this account were a full and proper satisfaction made to the Divine justice for the sins of such as were till then lost to the benefits of eternal life.

III. How FAR SHOULD THE EXAMPLE OF CHRIST, IN THIS PARTICULAR OF SAVING THAT WHICH WAS LOST, BE IMITATED BY US. The natural means, those of instruction and of example, which He made use of in His life-time for reforming mankind, and improving their morals, these are what we may copy after Him.

(Nich. Brady.)

I. A NEEDFUL CAUTION. "Take heed that ye despise not," etc.

1. To despise them is fearfully dangerous.

2. The interest taken in them by the highest intelligences should prevent us from thinking lightly of them.

3. The high destiny which awaits them.

II. A BLESSED ANNOUNCEMENT. "For the Son of Man is come," etc.

1. The title assumed.

2. The act declared, not merely to improve, but to save.

3. The miserable objects regarded.

III. A FAMILIAR COMPARISON. "HOW think ye" (ver. 12). These words may be considered:

1. In their literal signification. The recovery of lost property is a principle of human nature.

2. In their spiritual allusion.

IV. AS ENCOURAGING INFERENCE. "Even so it is not the will of My Father," etc.

1. The harmony that existed between the mission of Christ and the purposes of the Eternal Father.

2. If it is not the, will of God that the most despised and insignificant believer should perish, their salvation is assured.

(Expository Outlines.)

I. A PROOF AND STATEMENT OF THE SAVIOUR'S WORK AND ERRAND.

1. One feature of the mediatorial character is particularly displayed in the very name in which the Saviour is introduced to our attention, "the Son of Man."

2. These words point out the fact of the Saviour's incarnation, "The Son of Man is come."

3. This description of the object of His coming we may contrast with another, when He comes a second time into this our world.

II. VIEW THE SAVIOUR'S ERRAND AND WORK AS IT IS EXHIBITED TO US IN THAT FIGURATIVE ILLUSTRATION THAT FOLLOWS THE TEXT,

1. He represents the state of the guilty sinner whom He came into the world to save under the idea of a wandering sheep. Prone to wander.

2. The care and kindness of the Great Shepherd of the sheep. Manifests particular care over case of individual sinner.

3. Christ's search for the lost embraces all the means used for the salvation of sinners.

4. He carries back the sheep when He has found it. To prevent exposure to danger.

5. His joy.

III. THE GREAT PRINCIPLE OF THE DIVINE CONDUCT THAT IS DEVELOPED IN THE WORK TO WHICH WE HAVE TURNED YOUR ATTENTION, "It is not the will of your Father which is in heaven," etc.

1. The connection that is here obviously formed between the end in view, and the means for the accomplishment of that end.

2. In redemption the will of the Father and Son are equal.

3. The work of Christ was designed to accomplish that intention, and is efficacious to its accomplishment.

4. Magnify the fulness of Christ's work.

5. Have you learnt that your characters are that of lost sheep?

(R. H. Cooper.)

I. He is the Shepherd of the flock.

II. His love is impartially shown to all who are in the fold.

III. The salvation of the least is worth all the efforts of the highest.

(J. Parker, D. D.)

I. Let us notice THE CONSOLATION in His comparing them with sheep who have gone astray.

1. It reveals to us how dear every single soul is to the Lord.

2. He misses each sheep as soon as it is lost.

3. He will leave the ninety and nine on the mountains and hunt for only one that has gone astray.

4. He rejoices over the one that is found.

II. FOR WHAT DOES IT RENDER US RESPONSIBLE?

1. That we keep watch over those who are liable to go astray.

2. The shepherd-faithfulness of our Lord renders you responsible for compassion on the lost.

3. Also for active, zealous seeking and leading home all who are willing to be saved.

4. It requires us to rejoice over every one who lets himself be saved.

(T. Christlieb, D. D.)

I. THE FIGURE OF THE ONE WANDERER

1. All men are Christ's sheep. All men are Christ's because He has created them. "We are His people and the sheep of His pasture."

2. The picture of the sheep as wandering, "which goeth astray." It pictures the process of wandering; not the result as accomplished. The sheep has gone astray, though when it set out on its journey it never thought of straying; more mischief is wrought from want of thought than by an evil will.

3. The progressive character of our wanderings from God. A man never gets to the end of the distance that separates between him and the Father if his face is turned away from God. Every moment the separation is increasing.

4. The contrast between the description given of the wandering sheep in our text and in St. Luke. Here it is represented as wandering, there it is represented as lost. God wants to possess us through our love; if He does not we are lost to Him.

II. THE PICTURE OF THE SEEKER. The incarnation of Christ was for the seeking of man.

(Dr. Maclaren.)

Jesus, PeterCapernaumLost, Save1. Jesus warns his disciples to be humble and harmless,
7. to avoid offenses,
10. and not to despise the little ones;
15. teaches how we are to deal with our brothers when they offend us,
21. and how often to forgive them;
23. which he sets forth by a parable of the king who took account of his servants,
32. and punished him who showed no mercy to his fellow servant.

Matthew 18:10

     1210   God, human descriptions
     1255   face of God
     2363   Christ, preaching and teaching
     4111   angels, servants
     5480   protection
     5665   children, attitudes to
     5961   superiority
     8471   respect, for human beings
     9412   heaven, worship and service

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

The Lost Sheep and the Seeking Shepherd
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!--MATT. xviii. 12. We find this simple parable, or germ of a parable, in a somewhat more expanded form, as the first of the incomparable three in the fifteenth chapter of Luke's Gospel. Perhaps our Lord repeated the parable more than once. It is an unveiling of His inmost heart, and therein a revelation of the very heart of God. …
Alexander Maclaren—Expositions of Holy Scripture

Persistence of Thwarted Love
'If so be that he find it.'--MATT. xviii. 13. 'Until he find it.'--LUKE xv. 4. Like other teachers, Jesus seems to have had favourite points of view and utterances which came naturally to His lips. There are several instances in the gospels of His repeating the same sayings in entirely different connections and with different applications. One of these habitual points of view seems to have been the thought of men as wandering sheep, and of Himself as the Shepherd. The metaphor has become so familiar …
Alexander Maclaren—Expositions of Holy Scripture

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 Law of Precedence in the Kingdom
'At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2. And Jesus called a little child unto Him, and set him in the midst of them, 3. 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. 4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5. And whoso shall receive one such little child in My name receiveth …
Alexander Maclaren—Expositions of Holy Scripture

Six Sweeping Statements.
Jesus' own words make this very clear. There are two groups of teachings on prayer in those three and a half years as given by the gospel records. The first of these groups is in the Sermon on the Mount which Jesus preached about half-way through the second year of His ministry. The second group comes sheer at the end. All of it is in the last six months, and most of it in the last ten days, and much of that on the very eve of that last tragic day. It is after the sharp rupture with the leaders that …
S. D. (Samuel Dickey) Gordon—Quiet Talks on Prayer

On the Words of the Gospel, Matt. xviii. 15, "If Thy Brother Sin against Thee, Go, Shew Him his Fault Between Thee and Him Alone;" And
1. Our Lord warns us not to neglect one another's sins, not by searching out what to find fault with, but by looking out for what to amend. For He said that his eye is sharp to cast out a mote out of his brother's eye, who has not a beam in his own eye. Now what this means, I will briefly convey to you, Beloved. A mote in the eye is anger; a beam in the eye is hatred. When therefore one who has hatred finds fault with one who is angry, he wishes to take a mote out of his brother's eye, but is hindered …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xviii. 7, Where we are Admonished to Beware of the Offences of the World.
1. The divine lessons, which we have just heard as they were being read, warn us to gather in a stock of virtues, to fortify a Christian heart, against the offences which were predicted to come, and this from the mercy of the Lord. "For what is man," saith Scripture, "saving that Thou art mindful of him?" [2694] "Woe unto the world because of offences," [2695] saith the Lord; the Truth says so; He alarmeth and warneth us, He would not have us to be off our guard; for surely He would not make us desperate. …
Saint Augustine—sermons on selected lessons of the new testament

The Forgiveness of Sins.
(Twenty-second Sunday after Trinity.) S. MATTHEW xviii. 28, "Pay me that thou owest." The Gospel shows us in a parable a picture of a king who called his servants to a reckoning. That King is the Lord God Almighty. We are His servants, and He calls us to account every day. All we possess we owe as a debt to God. Day by day He gives us our food, and supplies our wants by His good Providence. On every hour of our existence is written, Jehovah-Jireh--The Lord will provide. Day by day God takes …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Fourth Day. Forgiveness of Injuries.
"Then said Jesus, Father, forgive them; for they know not what they do."--Luke, xxiii. 34. Many a death-struggle has been made to save a friend. A dying Saviour gathers up His expiring breath to plead for His foes! At the climax of His own woe, and of human ingratitude--man-forsaken, and God-deserted--His faltering voice mingles with the shout of His murderers,--"Father, forgive them; for they know not what they do!" Had the faithless Peter been there, could he have wondered at the reply to a former …
John R. Macduff—The Mind of Jesus

Lix. The Preacher and his Hearers.
22nd Sunday after Trinity. S. Matthew xviii. 23. "The kingdom of Heaven is likened unto a certain king, which would take account of his servants." INTRODUCTION.--I have been a good deal abroad, over the Continent of Europe, and whenever I am in a little country inn, I make a point of going into the room where the men are smoking and drinking wine or beer, and hearing their opinions on the politics of the day, and of their country. Now, my experience tells me that in country taverns in France, and …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

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

The Necessity and Effect of Union.
Text.--Again I say unto you, That if two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.--Matthew xviii. 19. SOME weeks since, I used this text, in preaching on the subject of prayer meetings. At present I design to enter more into the spirit and meaning of the text. The evident design of our Lord in this text was to teach the importance and influence of union in prayer and effort to promote religion. He states the …
Charles Grandison Finney—Lectures on Revivals of Religion

The Mission of Little Children
"And Jesus called a little child unto him, and set him in the midst of them." Matthew xviii.2. Everything has its mission. I speak not now of the office which each part of the great universe discharges. I speak not of the relation between these parts,--that beautiful ordinance by which the whole is linked together in one common life, by which the greatest is dependent upon the least, and the least shares in the benefactions of the greatest. In this sense, everything has, strictly, its mission. …
E. H. Chapin—The Crown of Thorns

False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was …
J. W. McGarvey—The Four-Fold Gospel

Sin and Forgiveness Between Brethren.
(Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24), …
J. W. McGarvey—The Four-Fold Gospel

The Unmerciful Servant.
"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 …
William Arnot—The Parables of Our Lord

Jesus Christ, the Divine Teacher of Prayer
A friend of mine in his journey is come to me, and I have nothing to set before him! He knocks again. "Friend! lend me three loaves?" He waits a while and then knocks again. "Friend! I must have three loaves!" "Trouble me not: the door is now shut; I cannot rise and give thee!" He stands still. He turns to go home. He comes back. He knocks again. "Friend!" he cries. He puts his ear to the door. There is a sound inside, and then the light of a candle shines through the hole of the door. The bars of …
Edward M. Bounds—The Reality of Prayer

Fifteenth Lesson. If Two Agree
If two agree;' Or, The Power of United Prayer Again I say unto you, That if two of you shall agree on earth as touching anything 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.--Matt. xviii. 19, 20. ONE of the first lessons of our Lord in His school of prayer was: Not to be seen of men. Enter thy inner chamber; be alone with the Father. When He has thus taught us that the …
Andrew Murray—With Christ in the School of Prayer

The Third Wall.
The third wall falls of itself, as soon as the first two have fallen; for if the Pope acts contrary to the Scriptures, we are bound to stand by the Scriptures, to punish and to constrain him, according to Christ's commandment; "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 …
Martin Luther—First Principles of the Reformation

Found
Gerhard Ter Steegen Matt. xviii. 12 O God, through Christ the living way, My Father and my God, So near, and I so far astray, Brought nigh Thee by His Blood. Myself, and this, and that, I sought Behind, around, before-- And yet the nearest found I not, Until I sought no more. O Love, Thou deep eternal tide, How dear are men to Thee! The Father's heart is opened wide By Jesus' Blood to me. It was Thyself, O God, who sought, With tender yearnings deep, The loveless sould who sought Thee not, The …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The School
Gerhard Ter Steegen Matt. xviii. 3 Where is the school for each and all, Where men become as children small, And little ones are great? Where love is all the task and rule, The fee our all, and all at school, Small, poor, of low estate? Where to unlearn all things I learn, From self and from all others turn, One Master hear and see? I learn and do one thing alone, And wholly give myself to One Who gives Himself to me. My task, possessing nought, to give; No life to have, yet ever live-- And ever …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Commentary on Matthew. Introduction.
According to Eusebius (H. E. vi. 36) the Commentaries on the Gospel of Matthew were written about the same time as the Contra Celsum, when Origen was over sixty years of age, and may therefore be probably assigned to the period 246-248. This statement is confirmed by internal evidence. In the portion here translated, books x.-xiv., he passes by the verses Matt. xviii. 12, 13, and refers for the exposition of them to his Homilies on Luke (book xiii. 29). Elsewhere, he refers his readers for a fuller …
Origen—Origen's Commentary on the Gospel of Matthew

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