Bible Commentaries

Who then is greatest (τις αρα μειζων εστιν — tis ara meizōn estin). The αρα — ara 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 — meizōn (so ο μειζων — ho meizōn in Matthew 18:4) rather than the superlative μεγιστος — megistos is quite in accord with the Koiné 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.

Called to him (προσκαλεσαμενος — proskalesamenos). Indirect middle voice aorist participle. It may even be Peter‘s “little child” (παιδιον — paidion) as it was probably in Peter‘s house (Mark 9:33).

Set him (εστησεν — estēsen). Transitive first aorist active indicative, not intransitive second aorist, εστη — estē the midst of them (εν μεσωι αυτων — en mesōi autōn). Luke adds (Luke 9:47) “by his side” (παρ εαυτωι — par' heautōi). Both are true.

Except ye turn and become (εαν μη στραπητε και γενηστε — ean mē straphēte kai genēsthe). Third-class condition, undetermined but with prospect of determination. Στραπητε — Straphēte is second aorist passive subjunctive and γενηστε — genēsthe 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 εισελτητε — ou mē eiselthēte means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it.

This little child (το παιδιον τουτο — to paidion touto). 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.”

In my name (επι τωι ονοματι μου — epi tōi onomati mou). For “one such little child” (ανψ βελιεςερ ιν Χριστ — any believer in Christ) 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 — eis onoma in Matthew 10:41 which does not differ greatly from εν ονοματι — en onomati (Acts 10:48).

These little ones (των μικρων τουτων — tōn mikrōn toutōn). In the same sense as “one such little one” above. The child is the type of believers.

A great millstone (μυλος ονικος — mulos onikos), literally, “a millstone turned by an ass.” The upper millstone was turned by an ass (ονος — onos). There were no examples of the adjective ονικος — onikos (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 (τωι πελαγει της ταλασσης — tōi pelagei tēs thalassēs). “The sea of the sea.” Πελαγος — Pelagos probably from πλησσο — plēsso to beat, and so the beating, splashing waves of the sea. “Far out into the open sea, a vivid substitute for εις την ταλασσαν — eis tēn thalassan ” (McNeile).

Through whom (δι ου — di' ou). 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).

In 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 — eis geennan (Matthew 5:29) we have εις το πυρ το αιωνιον — eis to pur to aiōnion and at the end of Matthew 18:9 του πυρος — tou puros is added to την γεενναν — tēn geennan This is the first use in Matthew of αιωνιος — aiōnios We have it again in Matthew 19:16, Matthew 19:29 with ζοη — zoē in Matthew 25:41 with πυρ — pur in Matthew 25:46 with κολασιν — kolasin and ζοην — zoēn 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 — aeonian ” fire will make it mean “αεονιαν — aeonian ” life also. If the punishment is limited, ipso facto the life is shortened. In Matthew 18:9 also μονοπταλμον — monophthalmon occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular Koiné. Literally one-eyed. Here only and Mark 9:47 in the New Testament.

Despise (καταπρονησητε — kataphronēsēte). Literally, “think down on,” with the assumption of superiority.

Their angels (οι αγγελοι αυτων — hoi aggeloi autōn). The Jews believed that each nation had a guardian angel (Daniel 10:13, Daniel 10:20.; Daniel 12:1). The seven churches in Revelation (Revelation 1:20) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God‘s presence, “see the face of my Father” (βλεπουσιν το προσωπον του πατρος μου — blepousin to prosōpon tou patros mou) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God‘s people (Hebrews 1:14)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his “little ones” who believe in Him. There are angels in God‘s presence (Luke 1:19).

Leave the ninety and nine (απησει τα ενενηκοντα εννεα επι τα ορη και πορευτεις ζητει το πλανωμενον — aphēsei ta enenēkonta ennea epi ta orē kai poreutheis zētei to planōmenoṅ). This is the text of Westcott and Hort after BL, etc. This text means: “Will he not leave the ninety and nine upon the mountains and going does he not seek (change to present tense) the wandering one?” On the high pastures where the sheep graze at will one has wandered afield. See this parable later in Luke 15:4-7. Our word “planet” is from πλαναομαι — planaomai wandering (moving) stars they were called as opposed to fixed stars. But now we know that no stars are fixed. They are all moving and rapidly.

The will of your Father (τελημα εμπροστεν — thelēma emprosthen). Observe that Westcott and Hort read μου — mou here rather than μων — hūmōn after B Sahidic Coptic. Either makes good sense, though “your” carries on the picture of God‘s care for “each one of these little ones” (εν των μικρων τουτων — hen tōn mikrōn toutōn) among God‘s children. The use of εμπροστεν — emprosthen with τελημα — thelēma is a Hebraism like εμπροστεν σου — emprosthen sou in Matthew 11:25 with ευδοκια — eudokia “before the face” of God.

If thy brother sin against thee (εαν αμαρτησηι αδελπος σου — ean hamartēsēi adelphos sou). Literally, commit a sin (ingressive aorist subjunctive of αμαρτανω — hamartanō). Aleph B Sahidic do not have “against thee” (εις σε — eis se).

Shew him his fault (ελεγχον — elegxon). Such private reproof is hard to do, but it is the way of Christ.

Thou hast gained (εκερδησας — ekerdēsas). Aorist active indicative of κερδαινω — kerdainō in conclusion of a third-class condition, a sort of timeless aorist, a blessed achievement already made.

Take with thee (παραλαβε μετα σου — paralabe meta sou). Take alone (παρα — para) with (μετα — meta) thee.

Refuse to hear (παρακουσηι — parakousēi). Like Isaiah 65:12. Many papyri examples for ignoring, disregarding, hearing without heeding, hearing aside (παρα — parȧ), hearing amiss, overhearing (Mark 5:36).

The church (τηι εκκλησιαι — tēi ekklēsiāi). The local body, not the general as in Matthew 16:18 which see for discussion. The problem here is whether Jesus has in mind an actual body of believers already in existence or is speaking prophetically of the local churches that would be organized later (as in Acts). There are some who think that the Twelve Apostles constituted a local εκκλησια — ekklēsia a sort of moving church of preachers. That could only be true in essence as they were a band of ministers and not located in any one place. Bruce holds that they were “the nucleus” of a local church at any rate.

Shall be bound in heaven (εσται δεδεμενα εν ουρανωι — estai dedemena en ouranōi). Future passive periphrastic perfect indicative as in “shall be loosed” (εσται λελυμενα — estai lelumena). In Matthew 16:19 this same unusual form occurs. The binding and the loosing is there addressed to Peter, but it is here repeated for the church or for the disciples as the case may be.

Shall agree (συμπωνησωσιν — sumphōnēsōsin). Our word “symphony” is this very root. It is no longer looked at as a concord of voices, a chorus in harmony, though that would be very appropriate in a church meeting rather than the rasping discord sometimes heard even between two brethren or sisters.

Of my Father (παρα του πατρος μου — para tou patros mou). From the side of, “by my Father.”

There am I (εκει ειμι — ekei eimi). This blessed promise implies that those gathered together are really disciples with the spirit of Christ as well as “in his name” (εις το εμον ονομα — eis to emon onoma). One of the Oxyrhynchus Sayings of Our Lord is: “Wherever there are (two) they are not without God, and wherever there is one alone I say I am with him.” Also this: “Raise the stone and there thou shalt find me, cleave the wood and there am I.” See Malachi 3:16.

Until seven times? (εως επτακισ — heōs heptakiṡ) Peter thought that he was generous as the Jewish rule was three times (Amos 1:6). His question goes back to Matthew 18:15. “Against me” is genuine here. “The man who asks such a question does not really know what forgiveness means” (Plummer).

Until seventy times seven (εως εβδομηκοντακις επτα — heōs hebdomēkontakis hepta). It is not clear whether this idiom means seventy-seven or as the Revised Version has it (490 times). If επτακις — heptakis were written it would clearly be 490 times. The same ambiguity is seen in Genesis 4:24, the lxx text by omitting και — kai In the Test. of the Twelve Patriarchs, Benj. vii. 4, it is used in the sense of seventy times seven. But it really makes little difference because Jesus clearly means unlimited forgiveness in either case. “The unlimited revenge of primitive man has given place to the unlimited forgiveness of Christians” (McNeile).

Make a reckoning (συναραι λογον — sunārai logon). Seen also in Matthew 25:19. Perhaps a Latinism, rationes conferre. First aorist active infinitive of συναιρω — sunairō to cast up accounts, to settle, to compare accounts with. Not in ancient Greek writers, but in two papyri of the second century a.d. in the very sense here and the substantive appears in an ostracon from Nubia of the early third century (Deissmann, Light from the Ancient East, p. 117).

Ten thousand talents (μυριων ταλαντων — muriōn talantōn). A talent was 6,000 denarii or about a thousand dollars or 240 pounds. Ten thousand times this is about ten or twelve million dollars, an enormous sum for that period. We live today in the age of national debts of billions of dollars or even of pounds sterling. The imperial taxes of Judea, Idumea, and Samaria for one year were only 600 talents while Galilee and Perea paid 200 (Josephus, Ant. xi. 4). But oriental kings were free in the use of money and in making debts like the native kings of India today.

Had not wherewith to pay (μη εχοντος αυτου αποδουναι — mē echontos autou apodounai). There is no “wherewith” in the Greek. This idiom is seen in Luke 7:42; Luke 14:14; Hebrews 6:13. Genitive absolute though αυτον — auton in the same clause as often in the N.T.

To be sold (πρατηναι — prathēnai). First aorist passive infinitive of πιπρασκω — pipraskō This was according to the law (Exodus 22:3; Leviticus 25:39, Leviticus 25:47). Wife and children were treated as property in those primitive times.

The debt (το δανιον — to danion). The loan. Common in the papyri for a loan. The interest had increased the debt enormously. “This heavy oriental usury is of the scenery of the parable” (McNeile).

A hundred pence (εκατον δηναρια — hekaton dēnaria). A denarius was worth about eight and a half pence. The hundred denarii here were equal to some “fifty shillings” (Bruce), “about 4 pounds” (McNeile), “twenty pounds” (Moffatt), “twenty dollars” (Goodspeed), “100 shillings” (Weymouth). These are various efforts to represent in modern language the small amount of this debt compared with the big one.

Took him by the throat (επνιγεν — epnigen). “Held him by the throat” (Allen). It is imperfect, probably inchoative, “began to choke or throttle him.” The Roman law allowed this indignity. Vincent quotes Livy (iv. 53) who tells how the necks were twisted (collum torsisset) and how Cicero (Pro Cluentio, xxi.) says: “Lead him to the judgment seat with twisted neck (collo obtorto).”

What thou owest (ει τι οπειλεις — ei ti opheileis). Literally, “if thou owest anything,” however little. He did not even know how much it was, only that he owed him something. “The ‹if‘ is simply the expression of a pitiless logic” (Meyer).

And he would not (ο δε ουκ ητελεν — ho de ouk ēthelen). Imperfect tense of persistent refusal.

Till he should pay (εως αποδωι — heōs apodōi). This futuristic aorist subjunctive is the rule with εως — heōs for a future goal. He was to stay in prison till he should pay. “He acts on the instinct of a base nature, and also doubtless in accordance with long habits of harsh tyrannical behaviour towards men in his power” (Bruce). On imprisonment for debt among the Greeks and Romans see Deissmann, Light from the Ancient East, pp. 270,330.

Told (διεσαπησαν — diesaphēsan). Made wholly clear to their own lord. That is the usual result in the long run. There is a limit to what people will put up with.

Shouldst thou not? (ουκ εδει σε — ouk edei sė) “Was it not necessary?” The king fits the cap on this wicked slave that he put on the poor debtor.

The tormentors (τοις βασανισταις — tois basanistais). Not to prison simply, but to terrible punishment. The papyri give various instances of the verb βασανιζω — basanizō to torture, used of slaves and others. “Livy (ii. 23) pictures an old centurion complaining that he was taken by his creditor, not into servitude, but to a workhouse and torture, and showing his back scarred with fresh wounds” (Vincent).

Till he should pay all (εως ου αποδωι παν — heōs[hou] apodōi pan). Just as in Matthew 18:30, his very words. But this is not purgatorial, but punitive, for he could never pay back that vast debt.

From your hearts (απο των καρδιων μων — apo tōn kardiōn hūmōn). No sham or lip pardon, and as often as needed. This is Christ‘s full reply to Peter‘s question in Matthew 18:21. This parable of the unmerciful servant is surely needed today.