7 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! 8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. (Matthew 18:7-9)
Temptations to Sin
Our Savior speaks here of offenses—things that lead people into sin or cause them to stumble in their faith. Having mentioned the danger of offending little ones, he broadens the discussion to offenses in general. An offense is either something that causes guilt by drawing people from good to evil or something that causes grief by troubling the righteous.
First, Christ states that offenses are inevitable: “It must needs be that offenses come.” This is not to say people are forced to offend, but that offenses will surely arise due to the malice of Satan, the corruption of human hearts, and the foolishness of the world. God, for wise purposes, allows them—so that the true character of people may be revealed (1 Corinthians 11:19; Daniel 11:35). Knowing this, we must stay alert (Matthew 24:24; Acts 20:29-30).
Second, Christ emphasizes the danger of offenses by pronouncing a double woe. First, “Woe to the world because of offenses.” The world is full of temptations and obstacles to holiness—sins, traps, and harmful examples—which are the ruin of many. But those whom God has called out of the world are preserved from the harm of these offenses. “Great peace have those who love your law, and nothing can make them stumble” (Psalm 119:165).
Second, “Woe to the person through whom the offense comes.” Though offenses must occur, those who cause them are not excused. God may use even sinful actions to accomplish his purposes, but the guilt remains with those who commit them. Those who lead others into sin will face severe judgment, as Jeroboam did when he caused Israel to sin. This reflects the legal principle in Exodus 21:33-22:6: the one who created the danger is responsible for the harm. The antichristian powers, who deceive sinners (2 Thessalonians 2:11-12) and persecute saints (Revelation 17:1-2,6), will not escape God’s judgment. People will answer not only for what they did but also for the consequences of their actions.
Christ then speaks of offenses we bring upon ourselves, illustrated by a hand or foot causing us to sin (Matthew 18:8-9; cf. Matthew 5:29-30). We must be willing to part with anything that causes us to stumble, even if it is as dear as an eye or hand.
Temptations often arise from within; even good things can become snares through our corrupt desires. Therefore, we must put to death sinful cravings (Galatians 5:24), and remove outward causes of sin—even when it’s difficult. Like Abraham leaving his homeland or Moses leaving Pharaoh’s court, we must be ready to give up anything for a clear conscience.
Why is this necessary? Because it is better to enter life maimed than, with two hands or feet, be thrown into hell. The argument is drawn from eternity: if we live according to the flesh, we will die (Romans 8:13); but if by the Spirit we put to death the misdeeds of the body, we will live. To “enter life maimed” means to live now with the sinful nature subdued—though not entirely destroyed. The old self is crucified with Christ; its power is broken, though it still lingers (Daniel 7:12). What matters is that its rule has ended.