Matthew 18:2 Komentář

The gospels are, in short, a record of what Jesus began both to do and to teach. In the foregoing chapter, we had an account of his doings, in this, of his teachings; probably, not all at the same time, in a continued discourse, but at several times, upon divers occasions, here put together, as near akin. We have here, I. Instructions concerning humility (Mat 18:1-6). II. Concerning offences in general (Mat 18:7), particularly offences given, 1. By us to ourselves (Mat 18:8, Mat 18:9). 2. By us to others, (Mat 18:10-14). 3. By others to us; which are of two sorts, (1.) Scandalous sins, which are to be reproved (Mat 18:15-20). (2.) Personal wrongs, which are to be forgiven (Mat 18:21-35). See how practical Christ's preaching was; he could have revealed mysteries, but he pressed plain duties, especially those that are most displeasing to flesh and blood.

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 Mar 9:31 and this thought of an earthly kingdom still continued, when they saw him risen, Act 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 on Mat 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.

And Jesus called a little child unto him,.... One, very likely, that was in the house, and might belong to the master of it, and which was big enough to come to him at his call. Some have thought that this was Ignatius the martyr, but without any foundation. His own words, in his epistle to the church at Smyrna (y), can give no countenance to it; where he says, "for I also know, that after his resurrection he was in the flesh, and I believe that he is." The Latin version indeed renders it thus; "for I also saw him in the flesh after the resurrection, and believe that he exists." But it does not follow from hence that he must be this child, but rather the contrary; since it cannot be thought, that a child so young as this, in half a year after, had it seen Christ, when risen from the dead, could have took so much notice of him, as this version represents Ignatius to do; but it matters not who it was; Christ designed, by this emblem, to give them his sense of the question, and convey some proper instruction to the minds of his disciples: and set him in the midst of them; that everyone might see him; and upon the very sight of him, had he said no more to them, they might easily have perceived what was his opinion; that he that was but a child, the most humble, and least in his own eyes, would be the greatest: but besides setting the child in such a situation, he pointed to him, saying what follows. (y) p. 3. Ed. Voss.

What then saith Christ? He unveils their conscience, and replies to their feeling, not merely to their words. "For He called a little child unto Him," saith the Scripture, "and said, Except ye be converted, and become as this little child, ye shall not enter into the kingdom of heaven." "Why, you," He saith, "inquire who is greatest, and are contentious for first honors; but I pronounce him, that is not become lowest of all, unworthy so much as to enter in thither." And full well doth He both allege that pattern, and not allege it only, but also set the child in the midst, by the very sight abashing them, and persuading them to be in like manner lowly and artless. Since both from envy the little child is pure, and from vainglory, and from longing for the first place; and he is possessed of the greatest of virtues, simplicity, and whatever is artless and lowly. Not courage then only is wanted, nor wisdom, but this virtue also, humility I mean, and simplicity. Yea, and the things that belong to our salvation halt even in the chiefest point, if these be not with us. The little child, whether it be insulted and beaten, or honored and glorified, neither by the one is it moved to impatience or envy, nor by the other lifted up. Seest thou how again He calls us on to all natural excellencies, indicating that of free choice it is possible to attain them, and so silences the wicked frenzy of the Manichaeans? For if nature be an evil thing, wherefore doth He draw from hence His patterns of severe goodness? And the child which He set in the midst suppose to have been a very young child indeed, free from all these passions. For such a little child is free from pride and the mad desire of glory, and envy, and contentiousness, and all such passions, and having many virtues, simplicity, humility, unworldliness, prides itself upon none of them; which is a twofold severity of goodness; to have these things, and not to be puffed up about them.

He called a child to him to ask its age or to show the image of innocence. Or perhaps he actually set a child in their midst—he himself, who had not come to be served but to serve—to show them an example of humility.

(Verse 2.) And calling a little child, he set him in the midst of them, and said. Either simply any little child, to inquire about his age, and to demonstrate the likeness of innocence. Or certainly he placed a little child in their midst, who had come not to be served, but to serve, in order to give them an example of humility. Others interpret the little child as the Holy Spirit, whom he placed in the hearts of the disciples, in order to transform pride into humility.

Jesus seeing their thoughts would heal their ambitious strivings, by arousing an emulation in lowliness; whence it follows, And Jesus calling a little child, set him in the midst of them.

And Jesus called a little child unto Him, and set him in the midst of them, and said, Verily I say unto you, Except ye be turned back, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. When the Lord sees the disciples under the sway of the passion of vainglory, He restrains them, showing them the way of humility by means of an unassuming child. For we must be as children in the humility of our mind, but not be infantile in our thoughts; and we must be as children in guilelessness, but not in foolishness. By saying, "Except ye be turned back," He showed that they had gone from humility to vainglory. You must turn back again to that place, which is humility, from which you departed.

Consequently, Christ's response is set forth, and it presents both an action and a saying of Christ; hence it says and Jesus calling unto him a little child. Who this little child was is explained in three ways. Chrysostom explains it as truly a little child, because he was free from passions, so as to provide an example of humility, as below in chapter 19:14: suffer the little children to come to me. And it is said that this child was the blessed Martial. It is explained another way, that Christ, considering himself as a little child, placed himself in the midst, saying unless you become as this little child, you shall not enter the kingdom of heaven. Luke 20:27: I am in the midst of you as he who serves. In yet another way, because by the little child is understood the Holy Spirit, who makes people little, because he is the spirit of humility; Ezek 36:27: I will put my spirit in the midst of you.

FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35) Take heed that ye despise--stumble. not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven--A difficult verse; but perhaps the following may be more than an illustration:--Among men, those who nurse and rear the royal children, however humble in themselves, are allowed free entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (Heb 1:13; Joh 1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which on their own matters they could not assume.