Matthew 18:20

Matthew 18:15-20 Matthew 18:15-20 Luke 17:3 15. But if thy brother hath sinned against thee, go and reprove him between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16. But if he shall not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every word may be confirmed: and if he shall not hear them, tell the church. 17. And if he shall not hear the church, let him be to thee as a heathen and a publican. 18. Verily, I say to thee, What things soever you shall bind on earth [549] shall be bound also in heaven; and what things soever you shall loose on earth shall be loosed also in heaven. 19. Again, I say to you, That if two of you shall agree on earth as to every thing which they shall ask, [550] it will be done to them by any Father who is in heaven. 20. For where two or three are assembled [551] in my name, there am I in the midst of them. 3. Be on your guard. If thy brother shall sin against thee, reprove him; and if he shall repent, forgive him. Matthew 18:15 . But if thy brother shall sin against thee. As he had discoursed about bearing the infirmities of brethren, he now shows more clearly in what manner, and for what purpose, and to what extent, we ought to bear with them. For otherwise it would have been easy to reply, that there is no other way of avoiding offenses, than by every man winking at the faults of others, and thus what is evil would be encouraged by forbearance. Christ therefore prescribes a middle course, which does not give too great offense to the weak, and yet is adapted to cure their diseases; for that severity which is employed as a medicine is profitable and worthy of praise. In short, Christ enjoins his disciples to forgive one another, but to do so in such a manner as to endeavor to correct their faults. It is necessary that this be wisely observed; for nothing is more difficult than to exercise forbearance towards men, and, at the same time, not to neglect the freedom necessary in reproving them. [552] Almost all lean to the one side or to the other, either to deceive themselves mutually by deadly flatteries, or to pursue with excessive bitterness those whom they ought to cure. But Christ recommends to his disciples a mutual love, which is widely distant from flattery; only he enjoins them to season their admonitions with moderation, lest, by excessive severity and harshness, they discourage the weak. Now he distinctly lays down three steps of brotherly correction. The first is, to give a private advice to the person who has offended. The second is, if he shall give any sign of obstinacy, to advise him again in presence of witnesses. The third is, if no advantage shall be obtained in that way, to deliver him up to the public decision of the Church. The design of this, as I have said, is, to hinder charity from being violated under the pretence of fervent zeal. As the greater part of men are driven by ambition to publish with excessive eagerness the faults of their brethren, Christ seasonably meets this fault by enjoining us to cover the faults of brethren, as far as lies in our power; for those who take pleasure in the disgrace and infamy of brethren are unquestionably carried away by hatred and malice, since, if they were under the influence of charity, they would endeavor to prevent the shame of their brethren. But it is asked, Ought this rule to be extended indiscriminately to every kind of offense? For there are very many who do not allow any public censures, till the offender has been privately admonished. But there is an obvious limitation in the words of Christ; for he does not simply, and without exception, order us to advise or reprove privately, and in the absence of witnesses, all who have offended, but bids us attempt this method, when we have been offended in private; by which is meant, not that it is a business of our own, but that we ought to be wounded and grieved whenever God is offended. And Christ does not now speak about bearing injuries, but teaches us in general to cultivate such meekness towards each other, as not to ruin by harsh treatment those whom we ought to save. [553] Against thee. This expression, as is evident from what we have said, does not denote an injury committed against any one, but distinguishes between secret and open sins. [554] For if any man shall offend against the whole Church, Paul enjoins that he be publicly reproved, so that even elders shall not be spared; for it is in reference to them that he expressly enjoins Timothy, to rebuke them publicly in presence of all, and thus to make them a general example to others, ( 1 Timothy 5:20 .) And certainly it would be absurd that he who has committed a public offense, so that the disgrace of it is generally known, should be admonished by individuals; for if a thousand persons are aware of it, he ought to receive a thousand admonitions. The distinction, therefore, which Christ expressly lays down, ought to be kept in mind, that no man may bring disgrace upon his brother, by rashly, and without necessity, divulging secret offenses. If he shall hear thee, thou hast gained thy brother. Christ confirms his doctrine by its usefulness and advantage; for it is no small matter to gain to God a soul which had been the slave of Satan. And how comes it that those who have fallen do not often repent, but because they are regarded with hatred, and treated as enemies, and thus acquire a character of hardened obstinacy? Nothing, therefore, is more appropriate than meekness, which reconciles to God those who had departed from him. On the other hand, he who inconsiderately indulges in foolish flattery willingly places in jeopardy the salvation of a brother, which he had in his hand. According to Luke, Christ expressly enjoins us to be satisfied with a private reproof, if the brother be brought to repentance Hence, too, we infer how necessary it is that mutual freedom of reproof should subsist among believers. For, since each of us in many ways commits daily offenses, it would be outrageous cruelty to betray, by our silence and concealment, the salvation of those whom we might, by mild reproof, rescue from perdition. Though it does not always succeed, yet he is chargeable with heinous guilt, who has neglected the remedy which the Lord prescribes for promoting the salvation of the brethren. It is also worthy of notice, that the Lord, in order to render us more zealous in performing our duty, ascribes to us that honor which is his own; for to him alone, and to no other, does it belong to convert a man; and yet he bestows on us this applause, though we did not deserve it, that we gain a brother who was lost. 16. But if he shall not hear thee. The second step is, that he who displayed obstinacy, or refused to yield to one man, should be again admonished in presence of witnesses Here some object, that it will serve no purpose to call witnesses, if we have to deal with an obstinate and rebellious man, because their presence will be so far from leading him to acknowledge his guilt, that he will only make a more wicked denial. But this difficulty will be speedily removed, if we distinguish between denial and evasion He who explicitly denies the fact, and declares that he is falsely and calumniously accused, must be left alone; for it would be ill vain to press him by calling witnesses But as, in most cases, men shamelessly evade, or impudently excuse, the improper and unjust actions which they have committed, till greater authority is employed, towards such persons it is useful to observe this method. That Christ's discourse ought to be understood in this sense is evident from the word used, elenxon, reprove, or argue; for to argue is to convince by demonstration. [555] And how could I argue with a man [556] who boldly denies the whole matter? for he who has the effrontery to deny the crime which he has committed shuts the door against a second admonition. We now perceive for what purpose Christ proposes to call witnesses. It is, to give greater weight and impressiveness to the admonition. As to the slightly different meaning to which he has turned the words of Moses, it involves no absurdity. Moses forbids sentence to be pronounced on a matter that is unknown, and defines this to be the lawful mode of proving, that it be established by the testimony of two or three witnesses. At the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established, ( Deuteronomy 19:15 .) Alluding to that law, Christ says that, when two or three witnesses shall rise up to condemn the obstinacy of the man, the case will be clear, at least till the Church be prepared to take cognizance of it; for he who refuses to hear two or three witnesses [557] will have no reason to complain that he is dragged forth to light. Tell it to the Church. It is asked, what does he mean by the term Church? For Paul orders ( 1 Corinthians 5:5 ) that the incestuous Corinthian shall be excommunicated, not by a certain chosen number, but by the whole assembly of the godly; and therefore it might appear to be probable that the power of judging is bestowed on the whole of the people. But as at that time no Church as yet was in existence, which acknowledged the authority of Christ, and no such order had been established, and as our Lord employs the ordinary and received forms of expression, there can be no doubt that he alludes to the order of the ancient Church, as in other places also he accommodates his modes of expression to what was known and customary. [558] When he commands that: the offering, which we intend to present, shall be left at the altar, till we are reconciled to an offended brother, ( Matthew 5:23 ,) he unquestionably intends, by means of that form of the worship of God which was then in existence and in force, to teach us, that we cannot in a right manner either pray, or offer any thing to God, so long as we are at variance with our brethren. So then he now looked at the form of discipline which was observed among the Jews; for it would have been absurd to propose an appeal to the judgment of a Church which was not yet in existence. Now since among the Jews the power of excommunication belonged to the elders, who held the government of the whole Church, Christ speaks appropriately when he says that they who sinned must at length be brought forward publicly to the Church, if they either despise haughtily, or ridicule and evade, the private admonitions. We know that, after the Jews returned from the Babylonish captivity, a council was formed, which they called Sanhedrim, and in Greek Synedrion, (sunedrion) and that to this council was committed the superintendence of morals and of doctrine. This government was lawful and approved by God, and was a bridle to restrain within their duty the dissolute and incorrigible. It will perhaps be objected that, in the time of Christ, every thing was corrupt and perverted, so that this tyranny was very far from deserving to be accounted the judgment of the Church But the reply is easy. Though the method of procedure was at that time depraved and perverted, yet Christ justly praises that order, such as it had been handed down to them from the fathers. And when, shortly afterwards, he erected a Church, while he removed the abuse, he restored the proper use of excommunication. Yet there is no reason to doubt that the form of discipline, which prevailed in the kingdom of Christ, succeeded in the room of that ancient discipline. And certainly, since even heathen nations maintained a shadowy form of excommunication, it appears that, from the beginning, this was impressed by God on the minds of men, that those who were impure and polluted ought to be excluded from religious services. [559] It would therefore have been highly disgraceful to the people of God to have been altogether destitute of that discipline, some trace of which remained among the Gentiles. But what had been preserved under the Law Christ has conveyed to us, because we hold the same rank with the ancient fathers. For it was not the intention of Christ to send his disciples to the synagogue, which, while it willingly cherished in its bosom disgraceful filth, excommunicated the true and sincere worshippers of God; but he reminded us that the order, which had been formerly established in a holy manner under the Law, must be maintained in his Church Let him be to thee as a heathen and a publican. What is here added as to heathens and publicans confirms the interpretation which I have given. For heathens and publicans having been at that time regarded by the Jews with the greatest hatred and detestation, he compares to them unholy and irreclaimable men, who yield to no admonitions. Certainly he did not intend to enjoin them to avoid the society of heathens, of whom the Church was afterwards composed; nor is there any reason at the present day why believers should shrink from associating with publicans But in order that he might be more easily understood by the ignorant, Christ borrowed a mode of expression from what was then customary among his nation; [560] and the meaning is, that we ought to have no intercourse with the despisers of the Church till they repent. 18. What things soever you shall bind. He now repeats the same words which he had formerly used, ( Matthew 16:19 ,) but in a different sense; for there he intended to maintain their authority in doctrine, but here he appoints discipline, which is an appendage to doctrine. There Christ declared that the preaching of the Gospel would not be without effect, but that the odor of it would either be life-giving or deadly, ( 2 Corinthians 2:15 , 2 Corinthians 16 : here he affirms that, though wicked men ridicule the judgment of the Church, it will not be ineffectual. We must attend to this distinction, that there our Lord's discourse relates to the preached word, but here to public censures and discipline. Let the reader go to that passage for the import of the metaphor, binding and loosing. [561] The substance of it is this: Whoever, after committing a crime, humbly confesses his fault, and entreats the Church to forgive him, is absolved not only by men, but by God himself; and, on the other hand, whoever treats with ridicule the reproofs and threatenings of the Church, if he is condemned by her, the decision which men have given will be ratified in heaven. If it be objected, that in this way God is made a sort of petty judge, who concurs in the sentence of mortal men, the reply is at hand. For when Christ maintains the authority of his Church, he does not diminish his own power or that of his Father, but, on the contrary, supports the majesty of his word. As in the former case ( Matthew 16:19 ) he did not intend to confirm indiscriminately every kind of doctrine, but only that which had proceeded out of his mouth, so neither does he say in this place that every kind of decision will be approved and ratified, but only that in which he presides, and that too not only by his Spirit, but by his word. Hence it follows, that men do no injury to the authority of God, when they pronounce nothing but what comes from his mouth, and only endeavor faithfully to execute what he has commanded. For, though Christ alone is the Judge of the world, yet he chooses to have ministers to proclaim his word. [562] Besides, he wishes that his own decision should be pronounced by the Church; and thus he takes nothing from his own authority by employing the ministry of men, but it is Himself alone that looses and binds But here a question arises. Since the Church endures many hypocrites, and likewise absolves (or looses) many whose professions of repentance are hypocritical, does it follow that such persons will be absolved (or loosed) in heaven? I reply, the discourse is addressed to those only who are truly and sincerely reconciled to the Church. For Christ, wishing to administer comfort to trembling consciences, and to relieve them from fear, declares that any who may have offended are freed from guilt in the sight of God, provided that they be reconciled to the Church For he has appointed this as the pledge of heavenly grace, which has no reference to hypocrites, who pervert the proper use of reconciliation, but awakens in the godly no ordinary confidence, when they hear that their sins are blotted out before God and angels, as soon as they have obtained forgiveness from the Church In the other clause, Christ's meaning is not at all ambiguous; for, since obstinate and haughty men are strongly inclined to despise the decision of the Church on this pretense, that they refuse to be subject to men -- as wicked profligates often make bold appeals to the heavenly tribunal [563] -- Christ, in order to subdue this obstinacy by terror, threatens that the condemnation, which is now despised by them, will be ratified in heaven. He encourages his followers, at the same time, to maintain proper severity, and not to yield to the wicked obstinacy of those who reject or shake off discipline. [564] Hence, too, we may see how absurdly the Papists torture this passage to cloak every species of tyranny. That the right of excommunication is granted to the Church is certain, and is acknowledged by every person of sound judgment; but does it follow that any individual, even though not called by the Church, but elected [565] by a mitered and disguised beast, shall at his own caprice throw out the useless squibs of excommunications? [566] On the contrary, it is evident that the lawful government of the Church is committed to elders, and not only to the ministers of the word, but to those also who, taken from among the people, have been added to them for the superintendence of morals. And yet, not satisfied with this impudence, they endeavor even to prove from this passage that we must bear all the burdens which they shall impose. I do not mention that the power which has been granted to the Church is basely seized and carried off by those outrageous enemies of the Church; and I only mention that, since Christ speaks only about correcting offenders, those who by their laws ensnare souls are chargeable with not less folly than wickedness in abusing this passage. Of the same stamp is their defense of their auricular confession on this pretense; for if Christ intended that those who by their own fault had been brought even to a public sentence should be reconciled to the Church, he does not therefore lay an obligations [567] on every individual to pour his sins into the ear of the priest. But their fooleries are so ridiculous, that it is unnecessary to spend any longer time in refuting them. 19. Again I say to you. He confirms the former statement; for not only will God bestow the spirit of wisdom and prudence on those who ask it, but he will also provide that not one thing which they shall do according to his word shall want its power and effect. By uniting agreement with prayer, he reminds us with what moderation and humility believers ought to conduct themselves in all religious acts. [568] The offender must be admonished, and, if he does not receive correction, he must be excommunicated. Here it is not only necessary to ask counsel at the sacred mouth of God, so that nothing may be determined but by his word, but it is proper at the same time to begin with prayer. Hence appears more clearly what I have formerly stated, that men are not allowed the liberty of doing whatever they please, [569] but that God is declared to have the sole claim to the government of the Church, so that he approves and ratifies the decisions of which he is himself the Author. Meanwhile, when believers assemble, they are taught to unite their prayers and to pray in common, not only to testify the unity of faith, but that God may listen to the agreement of them all. So then, as God frequently promises in other passages that he will graciously listen to the private requests of each individual, so here Christ makes a remarkable promise to public prayers, in order to invite us more earnestly to the practice of them. 20. For where two or three are assembled in my name. This promise is more extensive than the former; for the Lord declares that he will be present, wherever two or three are met together in his name, to guide them by his counsel, ( Psalm 73:24 ,) and to conduct to a prosperous result whatever they shall undertake. There is therefore no reason to doubt that those who give themselves up to his direction will derive most desirable advantage from his presence. And since it is an invaluable blessing to have Christ for our director in all our affairs, to bless our deliberations and their results; and since, on the other hand, nothing can be more miserable than to be deprived of his grace, this promise ought to add no small excitement to us to unite with each other in piety and holiness. [570] For whoever either disregards the holy assemblies, or separates himself from brethren, and takes little interest in the cultivation of unity, by this alone makes it evident that he sets no value on the presence of Christ. But we must take care, first of all, that those who are desirous to have Christ present with them shall assemble in his name; and we must likewise understand what is the meaning of this expression; for we perceive how ungodly men falsely and impudently, as well as wickedly, cover their conspiracies with his sacred name. If therefore we do not wish to expose Christ to their ridicule, and at the same time to overturn what he has here promised, we must know first of all what is meant by this phrase. It means that those who are assembled together, laying aside every thing that hinders them from approaching to Christ, shall sincerely raise their desires to him, shall yield obedience to his word, and allow themselves to be governed by the Spirit. Where this simplicity prevails, there is no reason to fear that Christ will not make it manifest that it was not in vain for the assembly to meet in his name In this is displayed the gross ignorance of the Papists, who exclaim that Councils could not err, and that all ought to abide by their decisions, because, as often as two or three are assembled in the name of Christ, he is in the midst of them But we ought first of all to inquire whether those persons, as to whose faith, and doctrine, and dispositions, we are in doubt, were assembled in the name of Christ. When the Papists leave out or perplex this matter, who does not see that they dexteroasly confound the distinction between holy and profane assemblies, so that the power of doing any thing is taken from the Church and conveyed to the sworn enemies of Christ? Let us therefore know that none but the pious worshippers of God, who sincerely seek Christ, are encouraged to entertain the confident hope that he will never leave them. Disregarding the bastard and abortive Councils, which out of their own head have woven a web, let Christ alone, with the doctrine of his Gospel, be always exalted amongst us. Footnotes: [549] "Toutes choses que vous lierez sur la terre;" -- "all things which you shall bind on earth." [550] "De toutes choses qu'ils demanderont;" -- "of all things which they shall ask." [551] "Ou il y en a deux ou trois assemblez;" -- "where there are two or three of them assembled." [552] "Que toutesfois on retiene tousiours ceste liberte de reprendre ce qui est a condamner;" -- "so as at the same time to reserve always that liberty of reproving what is worthy of condemnation." [553] "Lesquels nous devions plustost tascher d'amener a salut;" -- "whom we ought rather to attempt to lead to salvation." [554] "Mais pour distinguer et mettre difference entre les pechez secrets, et les offenses manifestes;" -- "but to distinguish and put a difference between secret sins and open offenses." [555] "Car arguer signifie convaincre par argumens, et remonstrer par bonnes raisons;" -- "for to argue signifies to convince by arguments, and to show by good reasons." [556] "Or comment pourroit on arguer ou convaincre un homme, que ce qu'il a fait est mauvais?" -- "Now how could we argue or convince a man that what he has done is wrong?" [557] "Veu qu'il n'a pas voulu recevoir l'admonition qui luy a este faite en prive par deux ou trois;" -- "since he did not choose to receive the admonition which was given to him in private by two or three." [558] "Comme aussi en d'autres passages il s'accomodi a ce qui estoit lors ordinaire, et use des termes communes;" -- "as also in other passages he adapts himself to what was then customary, and employs common terms." [559] "Ne devoycnt estre receus a participer aux choses sacrees appartenantes au sarvice de Dieu;" -- "ought not to be admitted to take part in the sacred things belonging to the service of God." [560] "A use d'un terme convenable a la coustume du pays;" -- "used a term in accordance with the custom of the country." [561] See [34]page 293 of this volume. [562] "Il vent toutesfois cependant que les ministres soyent ambassadeurs pour porter et publier sa parole;" -- "yet he wishes that ministers should be ambassadors to carry and publish his word." [563] "Comme souventesfois on verra de meschans garnemens sans crainte de Dieu, qui diront tout haut et hardiment qu'ils appellent au jugement celeste;" -- "as we shall often see wicked profligates without the fear of God, who will quite loudly and boldly say that they appeal to the heavenly tribunal." [564] "Qui reietteront la discipline, et n'y voudront ployer le col;" -- "who will reject discipline, and will refuse to bend the neck to it." [565] "Mais estant cree et ordonne;" -- "but being created and appointed." [566] "Et les face peter pour faire peur a qui bon luy semble;" -- "and make them crack to frighten whomsoever he pleases." [567] "Il ne s'ensuit pas pourtant qu'il ait impose loy." [568] "En tous actes concernans la service et la parolle de Dieu;" -- "in all acts relating to the service and the word of God." [569] "Tout ce que bon leur semble;" -- "whatever they think right." [570] "A nous lier les uns avec les autres en toute sainctete et crainte de Dieu;" -- "to link ourselves with each other in all holiness and fear of God."

For where two or three are gathered together in my name, there am I in the midst of them.

For where two or three are gathered together in my name, there am I in the midst of them. There am I in the midst — As to eye their behaviour, so to hear their suits. All that he requireth is, that they bring lawful petitions and honest hearts; and then they shall be sure to receive whatsoever heart can wish or need require. A courtier that is a favourite, gets more of his prince by one suit many times than a tradesman or husbandman haply doth with 20 years’ labour: so doth a praying Christian get much goods at God’s hands, as having the royalty of his ear and the command of whatsoever God can do for him. Isaiah 45:11 ; "Concerning the work of my hands, command ye me." Hence that transcendent rapture of Luther in a certain prayer of his, Fiat voluntas mea, Domine. Lord, do my pleasure. And hence that request of St Bernard to a certain friend of his to whom he had given divers directions for strictness and purity, Et cum talis fueris, saith he, memento mei: when thou art become such a one, think on me in thy prayers.

Ver. 19,20. Most interpreters agree there is a connection betwixt these verses and those immediately preceding, as if it were a further confirmation of what God had said concerning his binding and loosing in heaven whatsoever they should bind or loose on earth; and say, the asking mentioned in this verse supposes that no church will adventure upon so grave an act as excommunication, without asking his direction or counsel; nor undertake such a thing as absolution, without the like serious asking of God pardon for the repenting sinner. Now, saith he, let the church be never so small that so joins in prayers on this occasion, what they ask of God shall be done. Whether it hath any such reference or no, or be an independent promise of Christ’s presence with his church, I shall not determine. Those who think this text hath such a particular reference, yet do also grant it a more general promise of Christ’s presence with his people. Whenever they are met by his authority, or upon his account or command, whether it be for counsel, or judgment, or prayer, or the celebration of any sacred institution of his, he is in the midst of them, to protect and favour them: what they ask shall be done for them; that is, provided the thing asked be good, Matthew 7:11 , and for a right end, Jam 4:3 , and in a right manner, Luke 18:1 Jam 1:5-7 . Christ in this text establisheth the duty of prayer in communion with others. He doth not only require of his people secret prayer, Matthew 6:6 , but also praying in company with others; the gathering together of his people for prayer, whether in private families or more public congregations.

For where two or three are gathered together,.... This seems to be said in opposition to a Jewish notion, that a number less than ten, is not a congregation (a); whereas, though the number is ever so few that are met together to pray to God; or to hear his word, attend on his ordinances, or do the business of his house, or transact any affair that is for the glory of God, and the good of souls, in my name, says Christ; that is, by his authority, depending on his assistance, calling upon his name, and making use of it, and seeking the glory of it: there am I in the midst of them; presiding over them, ruling in their hearts, directing their counsels, assisting them in all they are concerned, confirming what they do, and giving a blessing and success to all they are engaged in. The Jews, though they say there is no congregation less than ten, yet own that the divine presence may be with a lesser number, even as small an one as here mentioned (b). "Ten that sit and study in the law, the Shechaniah dwells among them, as it is said, Psalm 82:1 . From whence does this appear, if but five? from Amos 9:6 , from whence, if but three? from Psalm 82:1 , from whence, if but two? from Malachi 3:16 , from whence, if but one? from Exodus 20:24 .'' And again (c), "two that sit together, and the words of the law are between them, the Shechaniah dwells among them, according to Malachi 3:16 , from whence does it appear, that if but one sits and studies in the law, the holy blessed God hath fixed a reward for him? from Lamentations 3:28 .'' (a) Misn. Sanhedrim, c. 1. sect. 6. T. Bab. Megilia, fol. 23. 2. Gloss. in ib. (b) Pirke Abot, c. 3. sect. 6. (c) Ib. sect. 2.

If a professed Christian is wronged by another, he ought not to complain of it to others, as is often done merely upon report, but to go to the offender privately, state the matter kindly, and show him his conduct. This would generally have all the desired effect with a true Christian, and the parties would be reconciled. The principles of these rules may be practised every where, and under all circumstances, though they are too much neglected by all. But how few try the method which Christ has expressly enjoined to all his disciples! In all our proceedings we should seek direction in prayer; we cannot too highly prize the promises of God. Wherever and whenever we meet in the name of Christ, we should consider him as present in the midst of us.

20. For where two or three are gathered together in my name—or "unto my name." there am I in the midst of them—On this passage—so full of sublime encouragement to Christian union in action and prayer—observe, first, the connection in which it stands. Our Lord had been speaking of church meetings before which the obstinate perversity of a brother was in the last resort to be brought, and whose decision was to be final—such honor does the Lord of the Church put upon its lawful assemblies. But not these assemblies only does He deign to countenance and honor. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, observe the premium here put upon union in prayer. As this cannot exist with fewer than two, so by letting it down so low as that number, He gives the utmost conceivable encouragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching anything which they shall ask," says our Lord—anything they shall agree to ask in concert. At the same time, it is plain He had certain things at that moment in His eye, as most fitting and needful subjects for such concerted prayer. The Twelve had been "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise—or at least was in danger of giving rise—to "offenses" perilous to their souls. The Lord Himself had been directing them how to deal with one another about such matters. "But now shows He unto them a more excellent way." Let them bring all such matters—yea, and everything whatsoever by which either their own loving relationship to each other, or the good of His kingdom at large, might be affected—to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Father which is in heaven. But further, it is not merely union in prayer for the same thing—for that might be with very jarring ideas of the thing to be desired—but it is to symphonious prayer, the prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the same victory; a living and loving union, whose voice in the divine ear is as the sound of many waters. Accordingly, what they ask "on earth" is done for them, says Jesus, "of My Father which is in heaven." Not for nothing does He say, "of My Father"—not "YOUR Father"; as is evident from what follows: "For where two or three are gathered together unto My name"—the "My" is emphatic, "there am I in the midst of them." As His name would prove a spell to draw together many clusters of His dear disciples, so if there should be but two or three, that will attract Himself down into the midst of them; and related as He is to both the parties, the petitioners and the Petitioned—to the one on earth by the tie of His assumed flesh, and to the other in heaven by the tie of His eternal Spirit—their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will He be the living Conductor of the prayer upward, and the answer downward. Parable of the Unmerciful Debtor (Mt 18:21-35).

For where two or three ... - This is a general assertion made to support the particular promise made Matthew 18:19 to his apostles. He affirms that wherever two or three are assembled together in his name, he is in the midst of them. In my name - That is, 1. By my authority, acting for me in my church. See John 10:25 ; John 16:23 . 2. It may mean for my service; in the place of prayer and praise, assembled in obedience to my commend, and with a desire to promote my glory. There am I in the midst of them - Nothing could more clearly prove that Jesus must be omnipresent, and, of course, be God. Every day, perhaps every hour, two or three, or many more, may be assembled in every city or village in the United States, in England, in Greenland, in Africa, in Ceylon, in the Sandwich Islands, in Russia, and in Judea - in almost every part of the world - and in the midst of them all is Jesus the Saviour. Millions thus at the same time, in every quarter of the globe, worship in his name, and experience the truth of the promise that he is present with them. It is impossible that he should be in all these places and not be God.