Commentari biblici

Who then is greatest (τις αρα μειζων εστιν). The αρα seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as "sons" of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Matthew 16:17-19) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (Matthew 16:22). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mark 9:33) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in Matthew 18:1. Jesus had noticed the wrangling. It will break out again and again (Matthew 20:20-28; Luke 22:24). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative μειζων (so ο μειζων in verse Matthew 18:4) rather than the superlative μεγιστος is quite in accord with the Koine idiom where the comparative is displacing the superlative (Robertson, Grammar, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting.

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Called to him (προσκαλεσαμενος). Indirect middle voice aorist participle. It may even be Peter's "little child" (παιδιον) as it was probably in Peter's house (Mark 9:33). Set him (εστησεν). Transitive first aorist active indicative, not intransitive second aorist, εστη. In the midst of them (εν μεσω αυτων). Luke adds (Luke 9:47) "by his side" (παρ' εαυτω). Both are true.

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Except ye turn and become (εαν μη στραφητε κα γενησθε). Third-class condition, undetermined but with prospect of determination. Στραφητε is second aorist passive subjunctive and γενησθε second aorist middle subjunctive. They were headed in the wrong direction with their selfish ambition. "His tone at this time is markedly severe, as much as when He denounces the Pharisaism in the bud He had to deal with" (Bruce). The strong double negative ου μη εισελθητε means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it.

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This little child (το παιδιον τουτο). This saying about humbling oneself Jesus repeated a number of times as for instance in Matthew 23:12. Probably Jesus pointed to the child by his side. The ninth-century story that the child was Ignatius is worthless. It is not that the child humbled himself, but that the child is humble from the nature of the case in relation to older persons. That is true, however "bumptious" the child himself may be. Bruce observes that to humble oneself is "the most difficult thing in the world for saint as for sinner."

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In my name (επ τω ονοματ μου). For "one such little child" (ανψ βελιεςερ ιν Χριστ) Luke (Luke 9:48) has "this little child" as a representative or symbol. "On the basis or ground of my name," "for my sake." Very much like εις ονομα in Matthew 10:41 which does not differ greatly from εν ονοματ (Acts 10:48).

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These little ones (των μικρων τουτων). In the same sense as "one such little one" above. The child is the type of believers. A great millstone (μυλος ονικος), literally, "a millstone turned by an ass." The upper millstone was turned by an ass (ονος). There were no examples of the adjective ονικος (turned by an ass) outside the N.T. until the papyri revealed several for loads requiring an ass to carry them, stones requiring an ass to move them, etc. Deissmann (Light from the Ancient East, p. 81) notes it also in papyri examples about the sale of an ass and tax for an ass's burden of goods. The depth of the sea (τω πελαγε της θαλασσης). "The sea of the sea." Πελαγος probably from πλησσο, to beat, and so the beating, splashing waves of the sea. "Far out into the open sea, a vivid substitute for εις την θαλασσαν" (McNeile).

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Through whom (δι' ου). Jesus recognizes the inevitableness of stumbling-blocks, traps, hindrances, the world being as it is, but he does not absolve the man who sets the trap (cf. Luke 17:1).

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In verses Matthew 18:8 and Matthew 18:9 we have one of the dualities or doublets in Matthew (Matthew 5:29-30). Jesus repeated his pungent sayings many times. Instead of εις γεενναν (Matthew 5:29) we have εις το πυρ το αιωνιον and at the end of verse Matthew 18:9 του πυρος is added to την γεενναν. This is the first use in Matthew of αιωνιος. We have it again in Matthew 19:16; Matthew 19:29 with ζοη, in Matthew 25:41 with πυρ, in Matthew 25:46 with κολασιν and ζοην. The word means ageless, without beginning or end as of God (Romans 16:26), without beginning as in Romans 16:25, without end as here and often. The effort to make it mean "αεονιαν" fire will make it mean "αεονιαν" life also. If the punishment is limited, ipso facto the life is shortened. In verse Matthew 18:9 also μονοφθαλμον occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular Koine. Literally one-eyed. Here only and Mark 9:47 in the New Testament.

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