Parallel Bible VersionsGreek Bible Study Tools

Matthew 18:7 [study!]

American Standard Version (ASV 1901) [2]
— Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh!
King James Version (KJV 1769)
— 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!
New American Standard Bible (NASB ©1995)
— “Woe to the world because of [its] stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!
Webster's Revision of the KJB (WEB 1833)
— Woe to the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!
Darby's Translation (DBY 1890)
— Woe to the world because of offences! For it must needs be that offences come; yet woe to that man by whom the offence comes!
Rotherham's Emphasized Bible (EBR 1902)
— Alas for the world! by reason of the causes of stumbling; for it is, necessary, that the causes of stumbling come,—nevertheless, alas for the man through whom the cause of stumbling cometh!
Young's Literal Translation (YLT 1898)
— 'Woe to the world from the stumbling-blocks! for there is a necessity for the stumbling-blocks to come, but woe to that man through whom the stumbling-block doth come!
Douay-Rheims Challoner Revision (DR 1750)
— Woe to the world because of scandals. For it must needs be that scandals come: but nevertheless woe to that man by whom the scandal cometh.
Original King James Bible (AV 1611) [2]
— Woe vnto the world because of offences: for it must needs be that offences come: but wo to that man by whom the offence commeth.
John Etheridge Peshitta-Aramaic NT (1849)
— Woe to the world from causes of offence! for it is unavoidable that causes of offence will come; but woe to the man by whom the causes of offence shall come!
James Murdock Peshitta-Aramaic NT (1852)
— Woe to the world because of stumbling blocks! For it must be, that stumbling blocks come. But, woe to the person by whose means the stumbling blocks come.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Woe 3759
{3759} Prime
A primary excamation of grief; 'woe'.
unto the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
world 2889
{2889} Prime
Probably from the base of G2865; orderly arrangement, that is, decoration; by implication the world (in a wide or narrow sense, including its inhabitants, literally or figuratively [morally]).
because of y575
[0575] Standard
A primary particle; 'off', that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively).
offences! 4625
{4625} Prime
A 'scandal'; probably from a derivative of G2578; a trap stick (bent sapling), that is, snare (figuratively cause of displeasure or sin).
for 1063
{1063} Prime
A primary particle; properly assigning a reason (used in argument, explanation or intensification; often with other particles).
it must needs y318
[0318] Standard
From G0303 and the base of G0043; constraint (literally or figuratively); by implication distress.
be 2076
{2076} Prime
Third person singular present indicative of G1510; he (she or it) is; also (with neuter plural) they are.
<5748> Grammar
Tense - Present (See G5774)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 1612
(0318) Complement
From G0303 and the base of G0043; constraint (literally or figuratively); by implication distress.
that offences 4625
{4625} Prime
A 'scandal'; probably from a derivative of G2578; a trap stick (bent sapling), that is, snare (figuratively cause of displeasure or sin).
come; 2064
{2064} Prime
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
<5629> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 454
but 4133
{4133} Prime
From G4119; moreover (besides), that is, albeit, save that, rather, yet.
woe 3759
{3759} Prime
A primary excamation of grief; 'woe'.
to that x1565
(1565) Complement
From G1563; that one (or [neuter] thing); often intensified by the article prefixed.
man 444
{0444} Prime
From G0435 and ὤψ [[ops]] (the countenance; from G3700); manfaced, that is, a human being.
by y1565
[1565] Standard
From G1563; that one (or [neuter] thing); often intensified by the article prefixed.
(1223) Complement
A primary preposition denoting the channel of an act; through (in very wide applications, local, causal or occasional). In composition it retains the same general import.
whom 3739
{3739} Prime
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
[1223] Standard
A primary preposition denoting the channel of an act; through (in very wide applications, local, causal or occasional). In composition it retains the same general import.
the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
offence 4625
{4625} Prime
A 'scandal'; probably from a derivative of G2578; a trap stick (bent sapling), that is, snare (figuratively cause of displeasure or sin).
cometh! 2064
{2064} Prime
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
<5736> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Indicative (See G5791)
Count - 618
Jamieson-Fausset-Brown Commentary

See commentary on Matthew 18:1-9.

Matthew Henry's Commentary

Matthew 18:7-14

_ _ Our Savior here speaks of offences, or scandals,

_ _ I. In general, Matthew 18:7. Having mentioned the offending of little ones, he takes occasion to speak more generally of offences. That is an offence, 1. Which occasions guilt, which by enticement or affrightment tends to draw men from that which is good to that which is evil. 2. Which occasions grief, which makes the heart of the righteous sad. Now, concerning offences, Christ here tells them,

_ _ (1.) That they were certain things; It must needs be, that offences come. When we are sure there is danger, we should be the better armed. Not that Christ's word necessitates any man to offend, but it is a prediction upon a view of the causes; considering the subtlety and malice of Satan, the weakness and depravity of men's hearts, and the foolishness that is found there, it is morally impossible but that there should be offences; and God has determined to permit them for wise and holy ends, that both they which are perfect, and they which are not, may be made manifest. See 1 Corinthians 11:19; Daniel 11:35. Being told, before, that there will be seducers, tempters, persecutors, and many bad examples, let us stand upon our guard, Matthew 24:24; Acts 20:29, Acts 20:30.

_ _ (2.) That they would be woeful things, and the consequence of them fatal. Here is a double woe annexed to offences:

_ _ [1.] A woe to the careless and unguarded, to whom the offence is given; Woe to the world because of offences. The obstructions and oppositions given to faith and holiness in all places are the bane and plague of mankind, and the ruin of thousands. This present world is an evil world, it is so full of offences, of sins, and snares, and sorrows; a dangerous road we travel, full of stumbling-blocks, precipices, and false guides. Woe to the world. As for those whom God hath chosen and called out of the world, and delivered from it, they are preserved by the power of God from the prejudice of these offences, are helped over all these stones of stumbling. They that love God's law have great peace, and nothing shall offend them, Psalms 119:165.

_ _ [2.] A woe to the wicked, who wilfully give the offence; But woe to that man by whom the offence comes. Though it must needs be, that the offence will come, that will be no excuse for the offenders. Note, Though God makes the sins of sinners to serve his purposes, that will not secure them from his wrath; and the guilt will be laid at the door of those who give the offence, though they also fall under a woe who take it. Note, They who any way hinder the salvation of others, will find their own condemnation the more intolerable, like Jeroboam, who sinned, and made Israel to sin. This woe is the moral of that judicial law (Exodus 21:33, 21:34-22:6), that he who opened the pit, and kindled the fire, was accountable for all the damage that ensued. The antichristian generation, by whom came the great offence, will fall under this woe, for their delusion of sinners (2 Thessalonians 2:11, 2 Thessalonians 2:12), and their persecutions of saints (Revelation 17:1, Revelation 17:2, Revelation 17:6), for the righteous God will reckon with those who ruin the eternal interests of precious souls, and the temporal interests of precious saints; for precious in the sight of the Lord is the blood of souls and the blood of saints; and men will be reckoned with, not only for their doings, but for the fruit of their doings, the mischief done by them.

_ _ II. In particular, Christ here speaks of offences given,

_ _ 1. By us to ourselves, which is expressed by our hand or foot offending us; in such a case, it must be cut off, Matthew 18:8, Matthew 18:9. This Christ had said before (Matthew 5:29, Matthew 5:30), where it especially refers to seventh-commandment sins; here it is taken more generally. Note, Those hard sayings of Christ, which are displeasing to flesh and blood, need to be repeated to us again and again, and all little enough. Now observe,

_ _ (1.) What it is that is here enjoined. We must part with an eye, or a hand, or a foot, that is, that, whatever it is, which is dear to us, when it proves unavoidably an occasion of sin to us. Note, [1.] Many prevailing temptations to sin arise from within ourselves; our own eyes and hands offend us; if there were never a devil to tempt us, we should be drawn away of our own lust: nay, those things which in themselves are good, and may be used as instruments of good, even those, through the corruptions of our hearts, prove snares to us, incline us to sin, and hinder us in duty. [2.] In such a case, we must, as far as lawfully we may, part with that which we cannot keep without being entangled in sin by it. First, It is certain, the inward lust must be mortified, though it be dear to us as an eye, or a hand. The flesh, with its affections and lusts, must be mortified, Galatians 5:24. The body of sin must be destroyed; corrupt inclinations and appetites must be checked and crossed; the beloved lust, that has been rolled under the tongue as a sweet morsel, must be abandoned with abhorrence. Secondly, The outward occasions of sin must be avoided, though we thereby put as great a violence upon ourselves as it would be to cut off a hand, or pluck out an eye. When Abraham quitted his native country, for fear of being ensnared in the idolatry of it, and when Moses quitted Pharoah's court, for fear of being entangled in the sinful pleasures of it, there was a right hand cut off. We must think nothing too dear to part with, for the keeping of a good conscience.

_ _ (2.) Upon what inducement this is required; It is better for thee to enter into life maimed, than, having two hands, to be cast into hell. The argument is taken from the future state, from heaven and hell; thence are fetched the most cogent dissuasives from sin. The argument is the same with that of the apostle, Romans 8:13. [1.] If we live after the flesh, we shall die; having two eyes, no breaches made upon the body of sin, inbred corruption like Adonijah never displeased, we shall be cast into hell-fire. [2.] If we through the Spirit mortify the deeds of the body, we shall live; that is meant by our entering into life maimed, that is, the body of sin maimed; and it is but maimed at the best, while we are in this world. If the right hand of the old man be cut off, and its right eye be plucked out, its chief policies blasted and powers broken, it is well; but there is still an eye and a hand remaining, with which it will struggle. They that are Christ's have nailed the flesh to the cross, but it is not yet dead; its life is prolonged, but its dominion taken away (Daniel 7:12), and the deadly wound given it, that shall not be healed.

_ _ 1. Concerning offences given by us to others, especially Christ's little ones, which we are here charged to take heed of, pursuant to what he had said, Matthew 18:6. Observe,

_ _ (1.) The caution itself; Take heed that ye despise not one of these little ones. This is spoken to the disciples. As Christ will be displeased with enemies of his church, if they wrong any of the members of it, even the least, so he will be displeased with the great ones of the church, if they despise the little ones of it. “You that are striving who shall be greatest, take heed lest in this contest you despise the little ones.” We may understand it literally of little children; of them Christ was speaking, Matthew 18:2, Matthew 18:4. The infant seed of the faithful belong to the family of Christ, and are not to be despised. Or, figuratively; true but weak believers are these little ones, who in their outward condition, or the frame of their spirits, are like little children, the lambs of Christ's flock.

_ _ [1.] We must not despise them, not think meanly of them, as lambs despised, Job 12:5. We must not make a jest of their infirmities, not look upon them with contempt, not conduct ourselves scornfully or disdainfully toward them, as if we cared not what became of them; we must not say, “Though they be offended, and grieved, and stumble, what is that to us?” Nor should we make a slight matter of doing that which will entangle and perplex them. This despising of the little ones is what we are largely cautioned against, Romans 14:3, Romans 14:10, Romans 14:15, Romans 14:20, Romans 14:21. We must not impose upon the consciences of others, nor bring them into subjection to our humours, as they do who say to men's souls, Bow down, that we may go over. There is a respect owing to the conscience of every man who appears to be conscientious.

_ _ [2.] We must take heed that we do not despise them; we must be afraid of the sin, and be very cautious what we say and do, lest we should through inadvertency give offence to Christ's little ones, lest we put contempt upon them, without being aware of it. There were those that hated them, and cast them out, and yet said, Let the Lord be glorified. And we must be afraid of the punishment; “Take heed of despising them, for it is at your peril if you do.”

_ _ (2.) The reasons to enforce the caution. We must not look upon these little ones as contemptible, because really they are considerable. Let not earth despise those whom heaven respects; let not those be looked upon by us with respect, as his favourites. To prove that the little ones which believe in Christ are worthy to be respected, consider,

_ _ [1.] The ministration of the good angels about them; In heaven their angels always behold the face of my Father. This Christ saith to us, and we may take it upon his word, who came from heaven to let us know what is done there by the world of angels. Two things he lets us know concerning them,

_ _ First, That they are the little ones' angels. God's angels are theirs; for all his is ours, if we be Christ's. 1 Corinthians 3:22. They are theirs; for they have a charge concerning them to minister for their good (Hebrews 1:14), to pitch their tents about them, and bear them up in their arms. Some have imagined that every particular saint has a guardian angel; but why should we suppose this, when we are sure that every particular saint, when there is occasion, has a guard of angels? This is particularly applied here to the little ones, because they are most despised and most exposed. They have but little that they can call their own, but they can look by faith on the heavenly hosts, and call them theirs. While the great ones of the world have honourable men for their retinue and guards, the little ones of the church are attended with glorious angels; which bespeaks not only their dignity, but the danger those run themselves upon, who despise and abuse them. It is bad being enemies to those who are so guarded; and it is good having God for our God, for then we have his angels for our angels.

_ _ Secondly, That they always behold the face of the Father in heaven. This bespeaks, 1. The angels' continual felicity and honour. The happiness of heaven consists in the vision of God, seeing him face to face as he is, beholding his beauty; this the angels have without interruption; when they are ministering to us on earth, yet even then by contemplation they behold the face of God, for they are full of eyes within. Gabriel, when speaking to Zecharias, yet stands in the presence of God, Revelation 4:8; Luke 1:19. The expression intimates, as some think, the special dignity and honour of the little ones' angels; the prime ministers of state are said to see the king's face (Esther 1:14), as if the strongest angels had the charge of the weakest saints. 2. It bespeaks their continual readiness to minister to the saints. They behold the face of God, expecting to receive orders from him what to do for the good of the saints. As the eyes of the servant are to the hand of his master, ready to go or come upon the least beck, so the eyes of the angels are upon the face of God, waiting for the intimations of his will, which those winged messengers fly swiftly to fulfil; they go and return like a flash of lightning, Ezekiel 1:14. If we would behold the face of God in glory hereafter, as the angels do (Luke 20:36), we must behold the face of God now, in readiness to our duty, as they do, Acts 9:6.

_ _ [2.] The gracious design of Christ concerning them (Matthew 18:11); For the Son of man is come to save that which was lost. This is a reason, First, Why the little ones' angels have such a charge concerning them, and attend upon them; it is in pursuance of Christ's design to save them. Note, The ministration of angels is founded in the mediation of Christ; through him angels are reconciled to us; and, when they celebrated God's goodwill toward men, to it they annexed their own. Secondly, Why they are not to be despised; because Christ came to save them, to save them that are lost, the little ones that are lost in their own eyes (Isaiah 66:3), that are at a loss within themselves. Or rather, the children of men. Note, 1. Our souls by nature are lost souls; as a traveller is lost, that is out of his way, as a convicted prisoner is lost. God lost the service of fallen man, lost the honour he should have had from him. 2. Christ's errand into the world was to save that which was lost, to reduce us to our allegiance, restore us to our work, reinstate us in our privileges, and so to put us into the right way that leads to our great end; to save those that are spiritually lost from being eternally so. 3. This is a good reason why the least and weakest believers should not be despised or offended. If Christ put such a value upon them, let us not undervalue them. If he denied himself so much for their salvation, surely we should deny ourselves for their edification and consolation. See this argument urged, Romans 14:15; 1 Corinthians 8:11, 1 Corinthians 8:12. Nay, if Christ came into the world to save souls, and his heart is so much upon that work, he will reckon severely with those that obstruct and hinder it, by obstructing the progress of those that are setting their faces heavenward, and so thwart his great design.

_ _ [3.] The tender regard which our heavenly Father has to these little ones, and his concern for their welfare. This is illustrated by a comparison, Matthew 18:12-14. Observe the gradation of the argument; the angels of God are their servants, the Son of God is their Saviour, and, to complete their honour, God himself is their Friend. None shall pluck them out of my Father's hand, John 10:28.

_ _ Here is, First, The comparison, Matthew 18:12, Matthew 18:13. The owner that had lost one sheep out of a hundred, does not slight it, but diligently enquires after it, is greatly pleased when he has found it, and has in that a sensible and affecting joy, more than in the ninety and nine that wandered not. The fear he was in of losing that one, and the surprise of finding it, add to the joy. Now this is applicable, 1. To the state of fallen man in general; he is strayed like a lost sheep, the angels that stood were as the ninety-nine that never went astray; wandering man is sought upon the mountains, which Christ, in great fatigue, traversed in pursuit of him, and he is found; which is a matter of joy. Greater joy there is in heaven for returning sinners than for remaining angels. 2. To particular believers, who are offended and put out of their way by the stumbling-blocks that are laid in their way, or the wiles of those who seduce them out of the way. Now though but one of a hundred should hereby be driven off, as sheep easily are, yet that one shall be looked after with a great deal of care, the return of it welcomed with a great deal of pleasure; and therefore the wrong done to it, no doubt, will be reckoned for with a great deal of displeasure. If there be joy in heaven for the finding of one of these little ones, there is wrath in heaven for the offending of them. Note, God is graciously concerned, not only for his flock in general, but for every lamb, or sheep, that belongs to it. Though they are many, yet out of those many he can easily miss one, for he is a great Shepherd, but not so easily lose it, for he is a good Shepherd, and takes a more particular cognizance of his flock than ever any did; for he calls his own sheep by name, John 10:3. See a full exposition of this parable, Ezekiel 34:2, Ezekiel 34:10, Ezekiel 34:16, Ezekiel 34:19.

_ _ Secondly, The application of this comparison (Matthew 18:14); It is not the will of your Father, that one of these little ones should perish. More is implied than is expressed. It is not his will that any should perish, but, 1. It is his will, that these little ones should be saved; it is the will of his design and delight: he has designed it, and set his heart upon it, and he will effect it; it is the will of his precept, that all should do what they can to further it, and nothing to hinder it. 2. This care extends itself to every particular member of the flock, even the meanest. We think if but one or two be offended and ensnared, it is no great matter, we need not mind it; but God's thoughts of love and tenderness are above ours. 3. It is intimated that those who do any thing by which any of these little ones are brought into danger of perishing, contradict the will of God, and highly provoke him; and though they cannot prevail in it, yet they will be reckoned with for it by him, who, in his saints, as in other things, is jealous of his honour, and will not bear to have it trampled on. See Isaiah 3:15, What mean ye, that ye beat my people? Psalms 76:8, Psalms 76:9.

_ _ Observe, Christ called God, Matthew 18:19, my Father which is in heaven; he calls him, Matthew 18:14, your Father which is in heaven; intimating that he is not ashamed to call his poor disciples brethren; for have not he and they one Father? I ascend to my Father and your Father (John 20:17); therefore ours because his. This intimates likewise the ground of the safety of his little ones; that God is their Father, and is therefore inclined to succour them. A father takes care of all his children, but is particularly tender of the little ones, Genesis 33:13. He is their Father in heaven, a place of prospect, and therefore he sees all the indignities offered them; and a place of power, therefore he is able to avenge them. This comforts offended little ones, that their Witness is in heaven (Job 16:19), their Judge is there, Psalms 68:5.

John Wesley's Explanatory Notes

Matthew 18:7

Wo to the world because of offences — That is, unspeakable misery will be in the world through them; for it must needs be that offences come — Such is the nature of things, and such the weakness, folly, and wickedness of mankind, that it cannot be but they will come; but wo to that man — That is, miserable is that man, by whom the offence cometh. Offences are, all things whereby any one is turned out of, or hindered in the way of God.

Geneva Bible Translation Notes

Matthew 18:7

(3) Woe unto the world because of offences! for it must needs be that (c) offences come; but woe to that man by whom the offence cometh!

(3) A good man cannot help but experience offences, yet he must by no means offer offence.

(c) Obstructions and hindrances which stop the course of good works. The Greek word conveys the sense of things which we stumble at.

Cross-Reference Topical ResearchStrong's Concordance

Genesis 13:7 And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land.
1 Samuel 2:17 Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD.
1 Samuel 2:22-25 Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled [at] the door of the tabernacle of the congregation. ... If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them.
2 Samuel 12:14 Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also [that is] born unto thee shall surely die.
Luke 17:1 Then said he unto the disciples, It is impossible but that offences will come: but woe [unto him], through whom they come!
Romans 2:23-24 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? ... For the name of God is blasphemed among the Gentiles through you, as it is written.
1 Timothy 5:14-15 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. ... For some are already turned aside after Satan.
1 Timothy 6:1 Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and [his] doctrine be not blasphemed.
Titus 2:5 [To be] discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
Titus 2:8 Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
2 Peter 2:2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.


Mark 13:7 And when ye shall hear of wars and rumours of wars, be ye not troubled: for [such things] must needs be; but the end [shall] not [be] yet.
Acts 1:16 Men [and] brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.
1 Corinthians 11:19 For there must be also heresies among you, that they which are approved may be made manifest among you.
2 Thessalonians 2:3-12 Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition; ... That they all might be damned who believed not the truth, but had pleasure in unrighteousness.
1 Timothy 4:1-3 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; ... Forbidding to marry, [and commanding] to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.
2 Timothy 3:1-5 This know also, that in the last days perilous times shall come. ... Having a form of godliness, but denying the power thereof: from such turn away.
2 Timothy 4:3-4 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; ... And they shall turn away [their] ears from the truth, and shall be turned unto fables.
Jude 1:4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.


Matthew 13:41-42 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; ... And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
Matthew 23:13-28 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are entering to go in. ... Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.
Matthew 26:24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.
John 17:12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
Acts 1:18-20 Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. ... For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.
2 Peter 2:3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.
2 Peter 2:15-17 Which have forsaken the right way, and are gone astray, following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness; ... These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.
Jude 1:11-13 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. ... Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.
Revelation 2:14-15 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. ... So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.
Revelation 2:20-23 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. ... And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
Revelation 19:20-21 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. ... And the remnant were slain with the sword of him that sat upon the horse, which [sword] proceeded out of his mouth: and all the fowls were filled with their flesh.
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Gn 13:7. 1S 2:17, 22. 2S 12:14. Mt 13:41; 23:13; 26:24. Mk 13:7. Lk 17:1. Jn 17:12. Ac 1:16, 18. Ro 2:23. 1Co 11:19. 2Th 2:3. 1Ti 4:1; 5:14; 6:1. 2Ti 3:1; 4:3. Tit 2:5, 8. 2P 2:2, 3, 15. Jde 1:4, 11. Rv 2:14, 20; 19:20.

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