Mat 18:1-9 | Barnes | STEP | MATTHEW CHAPTER 18 Verses 1-6. See also . Who is the greatest in the kingdom of heaven ? By the kingdom of heaven they meant the kingdom which they supposed he was about to set up-- his kingdom as the Messiah. They asked the question because they supposed, in accordance with the common expectation of the Jews, that he was about to set up a temporal kingdom of great splendour; and they wished to know who should have the principal offices and posts of honour and profit. This was among them a frequent subject of inquiry and controversy. informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what they had been disputing about. says, that Jesus perceived the thought of their heart;--an act implying omniscience, for none can search the heart but God, . The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it, . They were at first silent through shame, but perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the matter to him for his opinion. (u) "At the same"

Matthew 18:1-9

MATTHEW CHAPTER 18

Verses 1-6. See also Mk 9:33-41, Lk 9:46-60. Who is the greatest in the kingdom of heaven? By the kingdom of heaven they meant the kingdom which they supposed he was about to set up-- his kingdom as the Messiah. They asked the question because they supposed, in accordance with the common expectation of the Jews, that he was about to set up a temporal kingdom of great splendour; and they wished to know who should have the principal offices and posts of honour and profit. This was among them a frequent subject of inquiry and controversy. Mk 9:34 informs us that they had had a dispute on this subject in the way. Jesus, he says, inquired of them what they had been disputing about. Lk 9:47 says, that Jesus perceived the thought of their heart;--an act implying omniscience, for none can search the heart but God, Jer 17:10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it, Mt 18:1. They were at first silent through shame, Mk 9:34 but perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the matter to him for his opinion.

(u) "At the same" Mk 9:33, Lk 9:46, 22:24 Verses 2-3. Except ye be converted. The word "converted," means changed, or turned. It means, to change or turn from one habit of life, or set of opinions, to another, Jas 5:19, Lk 22:32. See also Mt 7:6, 16:23, Lk 7:9, etc., where the same word is used in the original. It is sometimes referred to that great change called the new birth, or regeneration, Ps 51:13, Isa 9:5; Acts 3:19 but not always. It is a general word, meaning any change. The word regeneration denotes a particular change--the passing from death to life. The phrase, "except ye be converted," does not imply of necessity that they were not Christians before, or had not been born again. It means, that their opinions and feelings about the kingdom of the Messiah must be changed. They had supposed that he was to be a temporal Prince. They expected that he would reign as other kings did. They supposed he would have his great officers of state, as other monarchs had. And they were ambitiously inquiring who should hold the highest offices, Jesus told them they were wrong in their views and expectations. No such things would take place. From these notions they must be turned, changed, or converted, or they could have no part in his kingdom. These ideas did not fit at all the nature of his kingdom.

And become as little children. Children are, to a great extent, destitute of ambition, pride, and haughtiness. They are characteristically humble and teachable. By requiring his disciples to be like them, he did not intend to express any opinion about the native moral character of children, but simply that in these respects they should become like them. They should lay aside their ambitious views, and pride, and be willing to occupy their proper station--a very lowly one. Mk 9:35 says that Jesus, before he placed the little child in the midst of them, told them that "if any man desire to be first, the same shall be last of all, and servant of all." That is, he shall be the most distinguished Christian who is the most humble, and who is willing to be esteemed least, and last of all. To esteem ourselves as God esteems us, is humility. And it cannot be degrading to think of ourselves as we are. But pride, or an attempt to be thought of more importance than we are, is foolish, wicked, and degrading.

(v) "ye be converted" Ps 51:10-13, Jn 3:3 (w) "little children" 1Cor 14:20, 1Pet 2:2 Verse 3. Mt 18:2 Verse 4. The same is greatest, etc. That is, shall be the most eminent Christian; shall have most of the true spirit of religion.

(x) "humble himself" Lk 14:11, Jas 4:10 Verse 5. And whoso shall receive one such little child. That is, whoso shall receive and love one with a spirit like this child--one who is humble, meek, unambitious, or a real Christian.

In my name. As a follower of me; or, because he is attached to me. Whoso receives one possessed of my spirit, and who, because he has that spirit, loves him, loves me also. The word "receive" means, to approve, love, or treat with kindness; to aid in the time of need. See Mt 25:35-40.

Mk 9:38 and Lk 9:49 add a conversation that took place on this occasion, that has been omitted by Matthew. John told him that they had seen one casting out devils in his name, and they forbade him, because he followed not with them. Jesus replied, that he should not have been forbidden, for there was no one who could work a miracle in his name that could lightly speak evil of him. That is, though he did not attend them, though he had not joined himself to their society, yet he could not really be opposed to him. Indeed they should have remembered, that the power to work a miracle must always come from the same source, that is, God; and that he that had the ability given him to work a miracle, and that did it in the name of Christ, must be a real friend to him. It is probable from this, that the power of working miracles in the name of Christ was given to many who did not attend on his ministry.

(z) "shall offend" Mk 9:42, Lk 17:1,2 Verse 6. Whoso shall offend. That is, cause to fall, or to sin; or who should place anything in their way to hinder their piety or happiness; Mt 5:29.

These little ones. That is, Christians, manifesting the spirit of little children, 1Jn 2:1,12,18,28.

It were better for him that a millstone, etc. Mills anciently were either turned by hand, Mt 24:41 or by beasts, chiefly by mules. These were of the larger kind; and the original words denote that it was this kind that was intended. This was one mode of capital punishment practised by the Greeks, Syrians, Romans, and by some other surrounding nations. The meaning is, it would be better for him to die before he had committed the sin. To injure, or to cause to sin, the feeblest Christian, will be regarded as a most serious offence, and will be punished accordingly.

(z) "shall offend" Mk 9:42, Lk 17:1,2 Verse 7. Woe unto the world because of offences. That is, offences will be the cause of woe, or of suffering. Offences, here, mean things that will produce sin; that will cause us to sin, or temptations to induce others to sin. Mt 5:29.

It must needs be, etc. That is, such is the depravity of man, that there will be always some attempting to make others sin; some men of wickedness endeavouring to lead Christians astray, and rejoicing when they have succeeded in causing them to fall. Such, also, is the strength of our native corruption, and the force of passion, that our besetting sins will lead us astray.

Woe to that man by whom the offence cometh. He who draws others into sin is awfully guilty. No man can be more guilty, life wickedness can be more deeply seated in the heart, than that which attempts to mar the peace, defile the purity, and destroy the souls of others. And yet, in all ages, there have been multitudes, who, by persecution, threats, arts, allurements, and persuasion, have endeavoured to seduce Christians from the faith, and to lead them into sin.

(a) "for it must" 1Cor 11:19, Jude 1:4 (b) "but woe" Jude 1:11 Verse 8,9. If thy hand, etc. Mt 5:29,30. The meaning of all these instances is the same. Temptations to sin, attachments, and employments of any kind that cannot be pursued without leading us into sin, be they ever so dear to us, must be abandoned, or the soul must be lost.

It is better for thee to enter into life halt or maimed-with one eye, etc. It is not meant by this, that when the body shall be raised it will be maimed and disfigured in this manner. It will be perfect. See 1Cor 15:42-44. But these things are said for the purpose of carrying out or making complete the figure, or the representation of cutting off the hands, etc. The meaning is, it is better to go to heaven, without enjoying the things that caused us to sin, than to enjoy them here, and then be lost.

Halt. Lame.

Maimed. With a loss of limbs.

Into hell fire. It is implied in all this, that if their beloved sins are not abandoned, the soul must go into everlasting fire. This is conclusive proof that the sufferings of the wicked will be eternal. Mk 9:44, Mk 9:46, Mk 9:48.

(d) "enter into life" Heb 4:11 (e) "two eyes" Lk 9:25