Matthew 18:5 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 whoso shall receive one such little child,.... Which is to be understood, not literally but metaphorically; meaning not such an one in age, but one, as the Syriac renders it, , "that is as this child": like unto it for modesty and humility; one, that is as that, free from pride, ambition, and envy. Christ's sense is, that whoever receives his disciples, that are meek and lowly, into their houses, or into their hearts and affections; that receives their ministry and message, embraces the Gospel preached by them with readiness and cheerfulness, with faith and love, in my name; on his account, because they are his disciples, believe in him, preach his Gospel, and, as being sent by, and representing him, receiveth me: it is so taken by Christ, as if he was personally present, and personally received, and had all the favours shown to his, done to himself in person; yea, such receive Christ in the ministry of the word, he being the sum and substance of it. This is said to encourage modesty and humility; and intimates, that proud and haughty persons will not be received as the disciples and followers of the meek and lowly Jesus; and to encourage persons to receive such that are modest and humble, since the respect shown to them, is all one as if shown to him.

But how can he who has been converted, and become as a little child, be yet liable to be scandalized? This may be thus explained. Every one who believes on the Son of God, and walks after evangelic acts, is converted and walks as a little child; but he who is not converted that he may become as a child, it is impossible that he should enter into the kingdom of heaven. But in every congregation of believers, there are some only newly converted that they may become as little children, but not yet made such; these are the little ones in Christ, and these are they that receive offence.

Wherefore He brought it in, and set it in the midst; and not at this merely did He conclude His discourse, but carries further this admonition, saying, "And whoso shall receive such a little child in my name, receiveth me." "For know," saith He, "that not only, if ye yourselves become like this, shall ye receive a great reward; but also if for my sake ye honor others who are such, even for your honor to them do I appoint unto you a kingdom as your recompence." Or rather, He sets down what is far greater, saying, "he receiveth me." So exceedingly dear to me is all that is lowly and artless. For by "a little child," here, He means the men that are thus simple and lowly, and abject and contemptible in the judgment of the common sort.

Whoever receives one such child in my name receives me. Whoever lives so as to imitate Christ’s humility and innocence, in him Christ is taken up. And he is careful to add—so that when the apostles heard of it, they would not think that they had been honored—that they would not be taken up for their merit but for the honor of the master.

(Verse 5.) And whoever receives such a little child in my name, receives me. And whoever is such, that he imitates the humility and innocence of Christ, in him Christ is received. And wisely, lest when it is reported to the apostles, they should think themselves honored, he added that they should be received not through their own merit, but through the honor of the master.

For whoever is such that he imitates Christ's humility and innocence, Christ is received by him; and by way of caution, that the Apostles should not think, when such are come to them, that it is to themselves that the honour is paid, He adds, that they are to be received not for their own desert, but in honour of their Master.

Here the Lord not only repressed the apostles’ thoughts but also checked the ambition of believers throughout the whole world, so that he might be great who wanted to be least. For with this purpose Jesus used the example of the child, that what he had been through his nature, we through our holy living might become—innocent, like children innocent of every sin. For a child does not know how to hold resentment or to grow angry. He does not know how to repay evil for evil. He does not think base thoughts. He does not commit adultery or arson or murder. He is utterly ignorant of theft or brawling or all the things that will draw him to sin. He does not know how to disparage, how to blaspheme, how to hurt, how to lie. He believes what he hears. What he is ordered he does not analyze. He loves his parents with full affection. Therefore what children are in their simplicity, let us become through a holy way of life, as children innocent of sin. And quite rightly, one who has become a child innocent of sin in this way is greater in the kingdom of heaven. And whoever receives such a person will receive Christ.

And whoso shall receive one such little child in My name receiveth Me. But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Not only, He says, must you be humble, but if for My sake you honor others who are humble, you shall receive your reward. For when you receive the children, that is, the humble, you are receiving Me. Then He says by contrast, "But whoso shall offend one of these little ones," that is, give insult to those who make themselves small and who humble themselves although they are great, "it would be better for him that a millstone were hanged about his neck." He brings to the fore the sensory punishment, wishing to show that those who insult and give offense to the humble in Christ will endure great punishment. And you, O reader, understand that even if a man gives offense to one who is truly small, that is, weak, and does not instead use every means to bear him up, he will be punished. For it is not a great man who easily takes offense, but a small man.

And whoever shall receive one such little child, receives me. Since little children are so worthy, they should not be scandalized; hence and whoever shall scandalize, etc. And first he shows that they should not be scandalized because of the punishment; secondly, because of divine providence. The second part begins at see that you despise not one of these little ones. First he says that scandal should not be inflicted on little ones; secondly, that it should not be negligently avoided, at and if your hand, etc. And first he sets forth the punishment in particular; secondly in general, at woe to the world because of scandals, etc. It should be noted that punishment is twofold, namely, the punishment of loss and the punishment of sense. He touches on both: whoever shall receive one such child, not for the child's own sake, but for my sake, receives me.

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.