the Week of Proper 24 / Ordinary 29
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Biblia Tysiąclecia
Ewangelia Mateusza 18:1
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Onej godziny przystąpili uczniowie do Jezusa, mówiąc: Któż wżdy największy jest w królestwie niebieskiem?
1 W tej godzinie podeszli uczniowie do Jezusa, mówiąc: Kto więc jest większy od innych w Królestwie Niebios?
W tym czasie uczniowie podeszli do Jezusa i postawili Mu pytanie: Kogo w Królestwie Niebios można uznać za większego od innych?
W owej godzinie podeszli do Jezusa uczniowie, mówiąc: Kto jest większy w Królestwie Niebios?
W tym czasie podeszli do Jezusa uczniowie, pytając: Kto jest największy w królestwie niebieskim?
W on czas przyszli do Jezusa uczniowie mówiąc: I któż więczszy jest w królestwie niebieskiem?
W owym czasie przystąpili uczniowie do Jezusa, pytając: Kto też jest największy w Królestwie Niebios?
Bible Verse Review
from Treasury of Scripure Knowledge
the same: Mark 9:33-37
Who: Matthew 20:20-28, Matthew 23:11, Mark 9:34, Mark 10:35-45, Luke 9:46-48, Luke 22:24-27, Romans 12:10, Philippians 2:3
in: Matthew 3:2, Matthew 5:19, Matthew 5:20, Matthew 7:21, Mark 10:14, Mark 10:15
Reciprocal: Matthew 5:3 - the poor Matthew 18:4 - greatest Matthew 20:21 - Grant Acts 8:19 - General Romans 12:3 - not to Romans 12:16 - Mind
Gill's Notes on the Bible
At the same time came the disciples unto Jesus,.... When the receivers of the half shekel had spoke to Peter about his master's paying it, and Christ and he had conversed about it, by whose orders he had taken up a fish out of the sea, and from it a piece of money, which he had paid for them both; just at this time came the other eleven disciples to the house where Christ and Peter were: saying,
who is the greatest in the kingdom of heaven? Mark says, that the disciples disputed this point in the way; and that when they came to Jesus, he put the question to them, what they had been disputing about: and Luke takes no notice of any question put by one or another; but observes, that Christ perceiving the thoughts of their hearts, in order to rebuke, and convince them, took the method hereafter mentioned. All which is reconcilable, and of a piece: the sum is this; that as they were in the way to Capernaum they fell upon this question, which, being known to Christ, the omniscient God; when they came to Capernaum, and to the house where he was, and knowing that the same thought was in them, he asked them what they had been talking of by the way; upon which they were silent; but calling them nearer to him, and they finding that the matter was known, took courage to put the question to him, and desired to have his sense of it. The Vulgate Latin reads, "who dost thou think"; and the Arabic version, "who in thy opinion", c. The occasion of this could not be the respect shown to Peter, in paying the half shekel for him for this conversation was begun in the way, and before this was done, or, at least, before they knew it: rather it might be occasioned by his promise of giving the keys of the kingdom of heaven to him; or by his taking him, and James, and John, so lately to the mountain with him, where he was transfigured before them; though it seems best to ascribe it to the mention Christ had made of his resurrection from the dead: for as Dr. Lightfoot, Hammond, and others, have observed, something of this kind generally followed any account Christ gave of his death and resurrection, as Mark 9:31 and this thought of an earthly kingdom still continued, when they saw him risen, Acts 1:6 for they had been taught, that the resurrection, and the kingdom of the Messiah, would be at the same time x. And, by the kingdom of heaven, they meant, not the kingdom of glory in another world, but the kingdom of the Messiah in this; and which they looked upon to be a temporal one, though they call it the kingdom of heaven; not only because Christ often used this phrase, but because the times of the Messiah, and his reign, were frequently so called by the Jews;
See Gill "Mt 3:2". Now, what they wanted to be satisfied in was, who should be advanced to the post highest in that kingdom next to the Messiah; and, as they doubted not but it would fall on one of them, to have the most honourable post, and the place of the greatest trust, they were desirous of knowing who it should be.
x Vid. Poceck. not. miscell. ad. Port. Mosis, p. 103, 104, 105, 106.
Barnes' Notes on the Bible
See also Mark 9:33-41; Luke 9:46-50.
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 splendor, and they wished to know who should have the principal offices, and posts of honor and profit. This was among them a frequent subject of inquiry and controversy. Mark Mark 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. Luke Luke 9:47 says that Jesus perceived the thought of their heart an act implying omniscience, for none can search the heart but God, Jeremiah 17:10. The disciples, conscious that the subject of their dispute was known, requested Jesus to decide it, Matthew 18:1. They were at first silent through shame (Mark), but, perceiving that the subject of their dispute was known, they came, as Matthew states, and referred the master to him for his opinion.
Matthew 18:2, Matthew 18:3
Except ye be converted - The word âconvertedâ means changed or turned.
The verb means to change or turn from one habit of life or set of opinions to another, James 5:19; Luke 22:32. See also Matthew 7:6; Matthew 16:23; Luke 7:9, etc., where the same word is used in the original. It sometimes refers to that great change called the new birth or regeneration Psalms 51:13; Isaiah 60:5; Acts 3:19, but not always. It is a general word, meaning any change. The word âregenerationâ denotes a particular change the beginning to live a spiritual life. The phrase, âExcept ye be converted,â 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 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 that 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 must become like them. They must lay aside their ambitious views and their pride, and be willing to occupy their proper station - a very lowly one. Mark says Mark 9:35 that Jesus, before he placed the little child in the midst of them, told them that âif any man desire to be first, the same shall be last of all and servant of all.â 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.
Matthew 18:4
The greatest ... - That is, shall be the most eminent Christian shall have most of the true spirit of religion.
Matthew 18:5
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, and unambitious - that is, 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, or who loves him because he has that spirit, loves me also. The word âreceiveâ means to approve, love, or treat with kindness; to aid in the time of need. See Matthew 25:35-40.
Mark Mark 9:38 and Luke Luke 9:49 add a conversation that took place on this occasion, which 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 who had the ability given him to work a miracle, and who 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.
Matthew 18:6
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. See notes at Matthew 5:29.
These little ones - That is, Christians manifesting the spirit of little children, 1Jo 2:1, 1 John 2:12, 1 John 2:18, 1 John 2:28.
It were better for him that a millstone ... - Mills, anciently, were either turned by hand (see the notes at Matthew 24:41), or by beasts, chiefly by mules. These last 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 practiced by the Greeks, Syrians, Romans, and by some other nations. The meaning is, it would be better for him to have died before he had committed the sin. To injure, or to cause to sin, the feeblest Christian, will be regarded by Christ as a most serious offence, and will be punished accordingly.
Clarke's Notes on the Bible
CHAPTER XVIII.
The disciples inquiring who should be greatest in Christ's
kingdom, 1.
He takes occasion to recommend humility, simplicity, and
disinterestedness, 2-6.
Warns them against offences, 7.
Recommends mortification and self-denial. 8, 9.
Charges them to avoid giving offence. 10, 11.
Parable of him who had lost one sheep out of his flock
consisting of one hundred, 12-14.
How to deal with an offending brother, 15-18.
A gracious promise to social prayer, 19, 20.
How often an offending brother who expresses sorrow, and
promises amendment, is to be forgiven, 21, 22.
The parable of the king, who calls his servants to account, and
finds one who owed him ten thousand talents, who, being unable
to pay, and imploring mercy, is forgiven, 23-27.
Of the same person, who treated his fellow-servant unmercifully,
who owed him but a small sum, 28-30.
Of the punishment inflicted on this unmerciful servant, 31-35.
NOTES ON CHAP. XVIII.
Verse Matthew 18:1. At the same time — Or hour; but ÏÏα is frequently used to signify some particular time: however, instead of ÏÏα, three MSS., all the Itala but four, and Origen, read ημεÏα, day. Origen says both readings were extant in MSS. in his time.
Who is the greatest — Could these disciples have viewed the kingdom of Christ in any other light than that of a temporal one? Hence they wished to know whom he would make his prime minister - whom his general - whom his chief chancellor - whom supreme judge, c., c. Is it he who first became thy disciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the oldest, merely as to years? Could this inquiry have proceeded from any but the nine disciples who had not witnessed our Lord's transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his kingdom was not of this world! See Mark 10:35, &c. John 18:10, c. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being present at the transfiguration, it is no wonder if a measure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter's supremacy nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned Matthew 16:18-19, or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed.
