Ewangelia Mateusza 18:6

Biblia Tysiąclecia

Kto by zaś zgorszył jednego z tych małych, którzy we mię wierzą, pożyteczniej by mu było, aby zawieszony był kamień młyński na szyi jego, a utopiony był w głębokości morskiej.

Parallel Translations

Biblia Gdańska (1632)
Kto by zaś zgorszył jednego z tych małych, którzy we mię wierzą, pożyteczniej by mu było, aby zawieszony był kamień młyński na szyi jego, a utopiony był w głębokości morskiej.

Biblia Przekład Toruński
6 Kto natomiast byłby powodem upadku jednego z tych małych, którzy we mnie wierzą, pożyteczniej byłoby dla niego, aby zawieszono ośli kamień młyński na jego szyi, i utopiono go w głębinie morskiej.

Nowe Przymierze Zaremba
A kto się przyczyni do upadku jednego z tych małych, którzy wierzą we Mnie, lepiej by mu było, aby u jego szyi zawiesić kamień młyński i utopić go w głębi morza.

Nowa Biblia Gdańska (2012)
Zaś kto by zgorszył jednego z tych małych, którzy we mnie wierzą, pożyteczniej by mu było, aby na jego szyi został zawieszony kamień młyński, i by został utopiony w głębinie morza.

Uwspółcześniona Biblia Gdańska
Kto zaś zgorszy jednego z tych małych, którzy we mnie wierzą, lepiej byłoby dla niego, gdyby zawieszono mu u szyi kamień młyński i utopiono go w morskiej głębinie.

Biblia Brzeska (1563)
Kto by zaś obraził jednego z tych to małych, którzy w mię wierzą, lepiej by mu było, aby zawieszono kamień młyński u szyje jego i zatopiono go w głębokości morskiej.

Biblia Warszawska
Kto zaś zgorszy jednego z tych małych, którzy wierzą we mnie, lepiej będzie dla niego, aby mu zawieszono u szyi kamień młyński i utopiono go w głębi morza.

Bible Verse Review
  from Treasury of Scripure Knowledge

offend: Psalms 105:15, Zechariah 2:8, Mark 9:42, Luke 17:1, Luke 17:2, Acts 9:5, Romans 14:13-15, Romans 14:21, Romans 15:1-3, 1 Corinthians 8:9-13, 1 Corinthians 10:32, 1 Corinthians 10:33, 2 Thessalonians 1:6-9

little: Matthew 18:10, Matthew 18:14, Zechariah 13:7, Luke 17:2

that a: This mode of punishment appears to have obtained in Syria as well as in Greece, especially in cases of parricide. That it was customary in Greece we learn from Suidas, in ץנוסגןכןם כיטןם, and the scholiast on the Equites of Aristophanes: פבם [Strong's G3752], דבס [Strong's G1063], ךבפונןםפשם [Strong's G2671], פיםבע [Strong's G5099], גבסןע [Strong's G922], בנן [Strong's G575], פשם פסבקחכשם [Strong's G5137], וךסולשם [Strong's G2910]. "When a person was drowned, they hung a weight about his neck."

Reciprocal: Exodus 15:5 - depths Deuteronomy 22:8 - thou bring Psalms 73:15 - offend Matthew 5:30 - offend Matthew 25:40 - the least Mark 14:21 - good Luke 9:48 - Whosoever shall receive this Romans 14:20 - For 1 Corinthians 9:15 - for 2 Corinthians 6:3 - General Philippians 1:10 - without Philippians 2:4 - General

Gill's Notes on the Bible

But whoso shall offend one of these little ones,.... Not in age, but are little and mean in their own eyes, and contemptible in the esteem of the world; though otherwise men of great grace, gifts, and usefulness; who may be said to be offended, when they are not received; their persons despised, their ministry rejected, and they reproached and persecuted; and everything done to them to discourage, and cause them to stumble and fall, to drop their profession of Christ, to quit his service, and desert his cause: and that such persons are designed, appears by the following descriptive character of them,

which believe in me; which cannot be said of infants, or little ones in age, and who also are not capable of offence; but must be understood of adult persons, of such who by faith look unto, lay hold on, and receive the Lord Jesus Christ, as their Saviour and Redeemer, and who make a profession of their faith in him; and chiefly of such who preach the doctrine of faith, who having believed, therefore speak; and who are generally the butt of the contempt, reproach, and persecution of men.

It were better for him, that a mill stone be hanged about his neck, and that he were drowned in the depth of the sea. The word translated "depth", is sometimes used for the Sea itself,

Isaiah 51:10 and signifies the middle, or deeper path, and answers to the Hebrew phrase, "the heart of the sea"; פילגוס דימא רבא, used by the Targum, in Psalms 46:3 and by Jonathan ben Uzziel, in

Exodus 15:8. Jerom thinks, that this was a sort of punishment in use among the Jews, that is here referred to; but this does not appear. The four capital punishments inflicted by them were stoning, burning, slaying with the sword, and strangling z: they had indeed other sorts of punishment, which they borrowed from other nations; and so they might this, either from the Romans, or Greeks, or their neighbours the Syrians. The mill stone, in the original, is called μυλος ονικος, which may be rendered "the ass mill stone", being either the nether mill stone, as some think, which was called "the ass", because, like an ass, it bears the chief of the weight and burden; or else respects such mill stones as were turned about by an ass, in distinction from those that were turned by the hand; for that it was usual with the Jews to make use of asses in grinding, as well as other nations, is certain: hence we read a of חמרא ריחיא "the ass of mills", that were employed in grinding in the mills, and of one that turned his mill with wild asses b: but it is further to be observed, that mention is made c of חמור של רחים של יד, "the ass of an handmill": which the commentators say d, was a beam on which an handmill was fixed, and was called "the ass." Now, I should rather think that this is meant than the other. It does not seem likely that a nether mill stone, or one that required an ass to turn it, should be tied to a man's neck, in order to drown him, when cast into the sea; for our Lord must be thought to refer to a practice somewhere in use: but rather, that such a beam, or log, of an handmill, so called, were wont to be put about the necks of malefactors, in drowning them. Our Lord's sense is, that it was much better for a man to endure the severest temporal punishment, rather than by offending, and evil treating any of his disciples, expose himself to everlasting destruction. The phrase of having a mill stone about the neck, I find, is sometimes used to denote anything very troublesome and burdensome e.

"The tradition is, a man that marries a wife, and after that learns the law, R. Jochanan says, ריחים בצוארו, "though a mill stone is about his neck", yet he must study in the law: that is, though his worldly circumstances are narrow, and his wife and family are as burdensome as if he had a mill stone about his neck, he must continue his studies.''

z Misn. Sanhedrim. c. 7. sect. 1. a T. Bab. Moed Katon, fol. 1. 10. 2. Maimon. Hileh. Yom Tob, c. 8. sect. 15. b T Bab. Avoda Zara, fol. 16. 2. c Mish. Zabim. c. 4. sect. 2. d R. Maimon. R. Sampson. & R. Obadiah Bartenora, in. ib. e T. Bab. Kiddusbin, fol. 29. 2.

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 “converted” 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 “regeneration” denotes a particular change the beginning to live a spiritual 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 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 “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.

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 “receive” 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

Verse Matthew 18:6. But whoso shall offend one of these little ones — But, on the contrary, whosoever shall cause one of the least of those who believe in me to be stumbled-to go into the spirit of the world, or give way to sin - such a one shall meet with the most exemplary punishment.

Let those who act the part of the devil, in tempting others to sin, hear this declaration of our Lord, and tremble.

A millstone — μυλος ονικος, an ass's millstone, because in ancient times, before the invention of wind and water mills, the stones were turned sometimes by slaves, but commonly by asses or mules. The most ancient kind of mills among the inhabitants of the northern nations, was the quern, or hand-mill. In some places in Ireland, Scotland, and the Zetland Isles, these still exist.

Drowned in the depth of the sea. — It is supposed that in Syria, as well as in Greece, this mode of punishing criminals was practised; especially in cases of parricide; and when a person was devoted to destruction for the public safety, as in cases of plague, famine, &c. That this was the custom in Greece, we learn from the Scholiast on the Equites of Aristophanes, Οταν γαρ κατεποντουν τινας, βαρος απο των τραχηλων εκρεμων. When a person was drowned, they hung a weight, (υπερβολον λιθον, Suidas,) a vast stone about his neck. See the ancient Scholia upon the Equites, lin. 1360, and Suidas, in υπερβολον λιθον. We find also that it was a positive institute of the ancient Hindoo law. "If a woman," says the precept, "causes any person to take poison, sets fire to any person's house, or murders a man, then the magistrate, having bound a stone to her neck, shall drown her." Halhead's Code of Gentoo Laws, 4to. edition, page 306.