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THE PRIESTLY ORDER IN THE CHURCH OF CHRIST
Mat_18:1-35.
Historical Succession.—The scene is still in Galilee, and in all likelihood at Capernaum. Once more had the hopes of the disciples been raised, probably in connection with the late miracles of Jesus in Judea and Galilee, and from a misunderstanding of His calmness and of the declaration which He had made when providing the tribute-money. Friends now gather around the Lord, preparatory to going up to Jerusalem. The disciples discuss the question of the primacy in the kingdom of heaven. This dispute (to Mat_18:5) was no doubt occasioned, if not by the confession, yet by the general position, of Peter. According to Mar_9:38, John now gave occasion to the saying of Christ about offences ( Mat_18:6 sqq.). Lastly, the question of Peter again evoked the teaching of Christ concerning absolution, and the parable connected with it. On comparing the corresponding passages in Matthew, Mark, and Luke, we conclude that the sayings and events recorded in chap. 18 belong to the period of Christ’s stay at Capernaum. Of course, in holding this view, we imply at the same time that the Lord uttered on two different occasions the parable concerning the hundred sheep. These transactions were followed by the commencement of the journey to Jerusalem.
(The Gospel for St. Michael, Mat_18:1-11.—Parallels: Mar_9:33-50; Luk_15:4-7; Luk_17:1-2.)
Who then is the greatest? ôßòÜ ̓ ñá .—The inference implied in Ü ̓ ñá seems to allude to Peter, who had apparently again been honored by an extraordinary distinction.—The greater (major), in relation to all others, is the first. The Major Domus, or the Primus. Who is? in the present tense. From the statement of the Lord, that, as Son of the King, He was free from the legal obligations of the theocracy, they inferred that the kingdom of the Messiah was already founded. Besides, the question was evidently also intended for the purpose of eliciting a distinct statement on that subject.
Mat_18:2. A little child.—A little boy. According to [a late and unreliable] tradition, the martyr Ignatius; according to Paulus, an orphan; according to Bolten, one of the young ministering disciples. Each of these views appears to us strained. The main point was, that He set before them a little child.
Mat_18:3. Except ye be converted, etc.—The use of the aorist tenses deserves special notice. Jesus presupposes that all this had already taken place in His disciples—that they were converted, had become like children, and entered into the kingdom of heaven. Hence He refers only to the necessity of self-examination and probation, not to that of a new conversion. We note the antithesis in the expressions, “the greatest in the kingdom of heaven,” and “entering into the kingdom of heaven.” The meaning is: The first question which you should put, is about your having entered into the kingdom of heaven. If they had entered it, they had become like the child before them; in which case their question could only have been caused by temporary surprise. Hence, if any one should display hierarchical tendencies, or give vent to such feelings, the question would naturally arise, whether he was really converted at all. More than that, the statement implies that in a certain sense all hierarchism is opposed to, and incompatible with, the kingdom of heaven. In Joh_3:3; Joh_3:5, this condition of entering the kingdom of heaven is put in the present tense, and more strongly expressed, as being born again. Conversion, being a complete turning in moral respects, implies a new birth so far as its divine cause and the totality of the change are concerned; while, so far as its moral aspects and its claims to acknowledgment are concerned, it may be described as becoming children.
Mat_18:4. Whosoever therefore shall humble himself as this little child.—Whoso will appear humble and small, like this child; not, humble himself like this child. Valla: iste parvulus non se humiliat, sed humilis est. The use of the future tense shows that something of this kind was now again to take place in the disciples as the condition of their future greatness. The expressions of the Saviour prove that the point of the comparison lay in the modesty of the child, in its want of pretension, which enabled it to enjoy whatever came before it, without seeking or claiming more as its due. The real greatness of the child consists in its perfect contentment with its littleness and dependence. By our outward demands and our claims upon the future, we only lose the present, and with it, both life and reality; while the want of pretension and care in the child secures to it, with each passing moment, the enjoyment of life. And this constitutes also the condition of its future greatness. If the child aimed at anything beyond the limits of its capacity, such a claim would of itself ensure disappointment. This absence of pretension in the disciple of Christ constitutes true humility, to which, even after our conversion, we must ever and again revert. Only by thus reverting to our littleness before God and the brethren, can we hope to realize the life of the kingdom of God, or to enter upon the path of development and future greatness. The use of the simple future ( ôáðåéíþóåé ) seems to indicate that this conversion would take place at a later period in the history of the disciples, and especially in that of Peter. In this connection, the reader will also recall the last hours of Jesus.—The greatest.—According to the measure of humility, and each one according to his own idiosyncrasy.
Mat_18:5. And whoso shall receive [even or only] one such little child.—The consequence and evidence of humility is, to receive one such little child. The question has been raised, Whether we are to understand the terms in a literal or in a spiritual sense, in other words, of a child in years, or of a child in spirit, as just described. The former view is adopted by Bengel, Paulus, Neander, and de Wette; the latter, by Erasmus, Beza, Calvin, Grotius, and Meyer. But it could scarcely be regarded as a special evidence of humility, to receive in the name of Jesus a Christian of such marked humility. Besides, the context and Matthew 25 are in favor of the former view. It is the most honorable office in the kingdom of heaven to receive the King Himself; hence our Lord says: This distinguished office commences even when you receive a child in My name (comp. Joh_21:15, and the end of Gerson’s life). But this does not imply that the Saviour here referred to a natural, in opposition to a spiritual, child. Even a poor negro, who is desirous of being admitted into the school of Christ, may be such a child. In general, the expression applies to those who are apparently small, as contrasted with those who are apparently great, in the kingdom of heaven; hence, to catechumens and Sunday-school scholars, or to those who receive instruction, in opposition to those who impart it—to the Church under guidance, in opposition to that part of it which guides. The real glory of office, and the real primacy of the Apostles, was to appear in their spiritual service and in their condescension to those who were small, in the care of the Lamb of Christ in the school and the catechetical class. And this promise applied in all its fulness to such service of love, even in a single case.—Shall receive, i.e., into spiritual fellowship.
In My name.—Properly, on the ground of My name; the fellowship of faith combining and uniting the teacher and the taught in the name of Christ. Hence, neither referring exclusively to the faith of him who was to receive (de Wette), nor to that of those who were to be received.
Mat_18:6. But whoso shall give offence.—Whoso shall give him occasion for relapsing into unbelief, as was done by hierarchical arrogance. This was the offence with which the Church was at that moment threatened. There the hearts of the fathers were turned from their children, giving occasion for the hearts of the children turning from the fathers (see Mal_4:6, the concluding utterance of the Old Testament, and Luk_1:17). These later generations were led into unbelief by the hierarchical pretensions of the fathers, with their traditions.
One of these little ones (a single one).—Those of whom this child was a type. As formerly, the little ones being the beginners in the faith, or occupying a lower place in the Church; hence those who were naturally or spiritually little. But evidently those who had become little, in the sense of being thoroughly humbled, are not so easily shaken in their faith by hierarchical pretensions.
It were better for him, or literally: it profiteth him for this ( ó u ìöÝñåé áí ̓ ôῶ ἰíá ) that a millstone were hanged, etc.—Meyer deems it imperative to take the ë ̓ íá , in the expression óíìöÝñåé ἰíá , in the proper sense. He explains, though not very clearly, that the text implies that his conduct would subserve that special purpose. Following the trace here indicated, we infer that the offence given arose from a desire after spiritual domination. This motive, then, of his offence (domination over the conscience) is ironically characterized in the text as profiting him (badly), for the purpose of having a millstone hanged, etc. We may illustrate this by quoting an analogous saying of Luther, addressed to the Elector John: “A forced Christian is a very pleasant and agreeable guest in the kingdom of heaven, in whom God takes special delight, and whom He will certainly set highest up among the angels—in the deepest bottom of hell.” Of course, the statement applies much more fully to hierarchical pretensions. His arrogance and his domination profiteth him—yes, for this purpose, that a millstone shall be hanged, etc.—We are now prepared to understand the symbolical expressions, millstone and sea. From other passages we learn that hierarchism is destined to perish in the angry waves of the sea of nations, or in the midst of revolutions (Mat_7:6; Rev_13:1, etc.). The expression millstone is, in the first instance, intended to designate a very large stone (Rev_18:21), more especially the large upper millstone which was driven round by asses. However, the term is not merely intended to refer to the weight of the stone, but also to the object which it serves in the mill. The latter is a figure of life, in its means of support (Mat_24:41; Rev_18:22), while the millstone refers to the motive power. But the possessions of the temple were the load by which a corrupt hierarchy was ultimately drawn into the depths of the sea of perdition (Jam_5:1). To the Jews generally, the temple became in the end a millstone hung round their neck, which drew them into the depth of the sea of nations. But this was not the end of offences. The êáôáðïíôéóìüò “was a mode of punishment common among the Greeks, Romans, Syrians, and Phœnicians, but not among the Jews. Hence it may be regarded as a dramatic and strong expression of the idea: he shall be deprived of life.” (Meyer.) But even this heathen form of punishment deserves notice. The Jewish hierarchy was to be swept away by heathens.
Mat_18:7. Woe unto the world because of offences.—The world as such does not give, but receive offences from false disciples; and that in what may be designated its border land, where it is represented by the little ones. The offence of these little ones would accumulate to such an amount as to bring a woe upon the whole world (comp. Mat_23:15; Rev_17:5).
For it must needs be.—Not referring to fate, or to a metaphysical, but to a historical ὰíÜãêç , or the necessary connection between guilt and judgment; and in this sense not merely allowed by God, but “ultimately traceable to the divine counsel.” (Meyer.)
But woe to the man by whom the offence cometh.—The offence ( ô ὸóêÜíäáëïí ) is the guilt of an individual, giving rise to offences ( ôὰóêÜíäáëá ), which themselves are sent by way of judgment. And if woe descends on the world on account of these offences, how much more does it hold true of the man who is the cause or the occasion of them! Instances of individuals who gave such offences will readily occur to the reader; as, for example, Judas, Caiaphas, etc. (On the other aspect of historical necessity, comp. the word of Paul, 1Co_11:19.)
Mat_18:8. Wherefore, if thy hand or thy foot offend thee.—Comp. Mat_5:29. De Wette and others regard this as a mere repetition not suitable in this connection, as referring to seduction by our own senses and not by the instrumentality of others. But it should be noted, that in the former passage the expression is used in connection with marriage offences; and here, in regard to ecclesiastical offences,—the link of connection being the mystical idea of marriage. Hence it means, If thine hand, or thy foot, or thine eye, threaten to sever the union between thy heart and Christ The ministers of Christ are themselves offended by their hand, their foot, or their eye, before they become an offence to others. The text aptly adds, the foot, to the other emblems mentioned in Mat_5:29, which in this connection have a different meaning from the earlier passage. The hand here designates special aptitude and inclination for ecclesiastical government; the foot, for ecclesiastical exertion and missionary undertakings; the eye, for ecclesiastical perception and knowledge. All these gifts should remain in subjection to the Spirit of Christ, and serve for the advancement and edification of the little ones, instead of inducing pride or contempt of inferiors.
It will loch fairer, êáëüí óïß ἐóôéí (it is better for thee).—The Hebrews combined the two ideas of goodness and, beauty under the term good, while the Greeks comprehended them under that of fair. Both views may equally be expressed in Christian language. In the present instance, the idea of beauty is brought prominently forward, with special reference to the maiming caused by moral necessity. Philologically we note, that the positive degree êáëüí is here combined with the comparative Þ ̓, on account of the attractive combination of the two constructions. (Comp. Meyer.)
Halt.—The loss of one foot causes the other to halt. The expression “maimed,” refers more particularly to the arms.
Mat_18:10. Take heed.—Our Lord again addresses Himself to the disciples, who were not to give offence. He mentions the cause of such offence as consisting in contempt, more especially of these little ones. Accordingly, He now points out the high value which God sets upon them.
Their angels in heaven do always behold.—De Wette: “In the Old Testament we only read of guardian angels of empires (Dan_10:13; Dan_10:20). But at a later period the Jews believed also in the existence of guardian angels for individuals (Targ. Jonathan; Gen_33:10; Gen_35:10; Gen_48:16. Eisenmenger, Neuentdecktes Judenthum, i. 389). Similarly also the New Testament (Act_12:7?) The expression, that the guardian angels of these children always behold the face of God, or are near unto Him (as the servants of a king, 2Ki_25:19), implies, that God specially cares for them. But as Jesus cannot ascribe any partiality to God, even for innocent children, the whole statement must be regarded as a figurative expression, indicating the high value attaching to these children, and the importance of their spiritual welfare.” Meyer, in opposition to de Wette, justly remarks: “The belief in guardian angels is here clearly admitted by Christ. Critics should simply acknowledge the fact, without adopting the idea that it applies to patron saints enjoying peculiar bliss in heaven.” Grotius takes the Roman Catholic view of this passage, which of course most Protestant divines controvert. Grotius appeals to Origen (Homil. viii. in Genesin), to Tertullian (de Baptismo), and to Clement, who speaks of the protecting demon in which the Platonists believed. Still, Clement does not maintain in so many words that every one had his patron angel. Origen, and after him Gregory of Nyssa, held that every person was accompanied both by a good and by an evil angel. The view of Grotius is somewhat different. He believes in the general guardianship of angels, rather than in the attendance of individual messengers of mercy. Olshausen applies the passage to the pre-existent ideal of men. But it deserves notice, that while Jesus evidently admits the doctrine concerning guardian angels, which had been fully developed during the period of the Apocrypha, He lays special emphasis not so much on that subject, as on the fact, that the angels of these little ones always behold the face of God. Not only are they highly placed, but they do not seem to be actively employed—as if God were through them always Himself looking upon these little ones. There is a most special Providence watching over the little ones, of which the angels are the medium, and in which the angelic life of these children is combined with the highest guardianship in heaven and on earth. The fundamental idea is, that the highest angels of God in heaven represent the smallest subjects of His kingdom on earth, Psa_115:8; Psa_115:6. The eye of God rests in special protection on the young seed in His kingdom (Matthew 19.). But as Christ is the Angel of His presence in a unique sense, while here we read of angels of the presence in the plural (the idea being formed after the analogy of the ministers of eastern kings, 2Ki_25:19, comp. with 1Ki_10:8), it follows, that Christ Himself, as the great Advocate and Intercessor, is Himself the central-point of this angelic guardianship.
Mat_18:11. That which is lost.—A strong general expression, designating those who are lost. Meyer: those who had incurred eternal damnation. But the succeeding parable shows that our Lord rather refers to those who had strayed and were in misery. The conduct of Christ forms a direct contrast to that of the men giving offence. He came to save that which was lost; while they, in their pride, repelled those who had lately given hope of escaping from their lost state. Hence also, as the Angel of the presence, and as Saviour of the lost, Christ Himself is surety to us that these little ones are represented in the presence of His Father by Himself and His associates.
[Stier: “Here is Jacob’s ladder planted before our eyes: beneath are the little ones [the children of age and of grace];—then their angels;—then the Son of Man in heaven, in whom alone man is exalted above the angels, who, as the great Angel of the Covenant, cometh from the presence and bosom of the Father to save those that were lost; and above Him again ( Mat_18:14) the Father Himself, and His good pleasure.”—P. S.]
Mat_18:12. What think ye?—In Mat_15:4, this parable is again introduced in a different context. But we readily trace an internal connection between these two occasions, both in reference to the circumstances in which they were uttered, and to the state of feeling prevailing at the time. The difference, that in the one case the ninety-nine sheep are represented as left in the mountains, and in the other in the wilderness, is unimportant. Of greater moment is the fact, that in the Gospel of Matthew the parable is addressed to the Pharisees, who themselves represent the ninety-nine sheep, while in the Gospel of Luke it is spoken to the New Testament shepherds, who, after the example of the Master, were to take special charge of the lost.
Mat_18:14. Even so it is not the will of your Father.—He has no fixed purpose that one of these little ones perish. We regard this as a decisive statement against the doctrine of actual predestination to condemnation. This negation implies, in the first instance, a denial of all those assumptions according to which hierarchical minds attempt judicially to fix the state of souls. For this they have no authority whatever in the gospel; on the contrary, their human traditions are in direct opposition to the will of God. The statement of Christ, also, evidently implies an affirmation, that God willeth that all should be saved (1Ti_2:4). He would secure for Himself the full number of His flock; and hence calleth sinners, and more particularly the lost. On this very ground, then, His great care is on behalf of that which is lost; His is saving grace. To such an extent is His administration directed by grace, that, in view of it, one lost sheep may exceed in importance ninety-nine who are not lost. These ninety-nine sheep either feed themselves (according to the passage in the text), or else deem themselves independent of special help (according to the passage in Luke). At all events, the case is quite different with the lost sheep, whether the idea of “lost” be taken in the objective, as in the text, or in the subjective sense, as in Luke. To all such the blessed decree of grace applies, and for such the Son and the Spirit are waiting.
2. Who is the greatest in the kingdom of heaven?—Who has the primacy? It might almost seem as if the disciples were relapsing into their old Jewish views of a carnal kingdom, with political offices, ranks, and dignities attaching to it. But this was not the case. They knew that their ἐêêëçóßὰ was destined to form a contrast to the ancient theocracy, and to the kingdoms of this world. Still, they had as yet no adequate conception of a spiritual order of things, and accordingly transferred to the Church their political and hierarchical associations. If a Church was to be founded, a hierarchy must, in their opinion, be instituted along with it. This idea seems to have been further confirmed in their minds after the transaction about the tribute-money, in which they seem to have noted rather the distinction conferred on Peter, than the humiliation which he had experienced.
3. As the inquiry of the disciples bore so distinctly upon the establishment of a hierarchy, the symbolical action of the Master, in placing a child in the midst of them, formed the most complete refutation of their theory. Still, this transaction does not in the least invalidate the institution of the apostolical and ecclesiastical office ( Matthew 16). Hence the passage must be regarded as only more clearly defining the ecclesiastical office, as a ministry of love (a ministerial office for the sacerdotium of the whole congregation, according to the principles of the gospel),—a ministry of humility, in opposition to hierarchical claims; of condescension to little ones, in opposition to that of ascending grades; and of pastoral watchfulness, in opposition to hierarchical pride and domination, which is here characterized and condemned both as the grand offence of New Testament times, and as the greatest temptation and corruption of the Christian world. From this explanation of the Lord, we are enabled to gather the great outlines of New Testament Church order: 1. Its leading principles (in our section); again, 2. the rules of Christian discipline; 3. those of Christian and ecclesiastical absolution. The leading principles are as follows:
a. First principle: Except ye be converted.—Conversion is the primary condition, not only of being leaders in the kingdom of heaven, but even of being members of it. This conversion must be more particularly characterized by a childlike want of pretension,—i.e., by spiritual humility, which may be described as repentance in a permanent form. Hence the imperious hierarch excludes himself, both by his spirit and by his conduct, not only from office, but even from the kingdom of heaven itself. He ceases not merely to be a servant of Christ, but even a Christian. All such desires after primacy must be removed by conversion and regeneration. Luther: “Who has ever seen an animal living after its head was dead?”
b. Second principle: Whosoever therefore shall humble himself.—Rank or dignity in the kingdom of heaven is to be proportionate to humility and to the ministry of love. In other words, real condescension (not merely by such phrases as the papal servus servorum) is to be the measure of our real exaltation. The general basis underlying all is, that all are equal and one in Christ. The desires after primacy are to give place to an opposite desire after fraternal service of love.
c. Third principle: Whoso shall receive one such little child.—Christ would have us recognize and receive Himself in these little ones, or in beginners in the faith. Our evangelical ministry is to be characterized by respect and veneration for the life that is of God, or for Christ in His little ones. Thus the pastoral office is to combine the qualities of freedom on the one, and of love on the other, hand; while it is at the same time made the means of training the young and the weak in faith to the manhood and full stature in Christ.
Thus there are three degrees of evangelical primacy—humble faith, condescension to the little ones, and the training and elevating them—in opposition to the three stages of hierarchical primacy. The latter are—1. Progressive symbolical conversion to hierarchism; 2. hierarchical gradations; 3. contempt of the congregation of the little ones. Accordingly, the triple crown of the true minister of Christ consists in conversion and humility, fraternal service of love, and veneration for the priestly character of the congregation (Christ in the little ones).
4. But whoso shall offend.—We have now a delineation of the opposite conduct.
a. From the context we gather that the passage applies exclusively to offences arising from hierarchical pride, self-exaltation and contempt of these little ones. The Lord first refers to the sin, and then to the punishment.
b. Jesus announces that great danger and corruption would accrue to the world from these offences. Woe unto the world because of offences!
c. The Lord shows how His servants may come to give offence to others, having been first tempted and seduced themselves (being offended by their hand, their foot, or their eye). From the context we gather that in this connection the term hand refers to ecclesiastical despotism (Mat_23:13-14), foot to activity in proselytizing (Mat_23:15), and eye to pride of knowledge which would seek to exalt patristic, gnostic, theosophic, or mystical lore and fellowship above the Church, Rom_12:3. The Apostle John, who was the occasion of this saying, himself afforded a signal instance of the manner in which a right hand was to be cut off (see the author’s Leben Jesu, ii 2, p. 1021). Stier (Joh_3:26) seems to overlook the necessity of John’s special training for the high place which he was to occupy in the kingdom of God.
d. The source of these offences: contempt of the little ones. This is to give place to a proper acknowledgment of their character, of their mysterious proximity to God, of their calling and object in the kingdom of heaven, and of their glorious and blessed representatives and guardians, viz., the angels and Christ Himself.
5. Both the above antitheses are now explained and illustrated by the fundamental idea and characteristic feature of the kingdom of heaven, which is compassion. For the Son of Man is come to save that which was lost. Christ primarily came to seek that which was lost, and not merely the little ones. In this economy of sovereign pity, where the Saviour descends to the lowest depth of misery, there to display in ail its fulness His character as Redeemer, it is impossible that His subordinate servants should enter upon an opposite course. The watchfulness of the faithful shepherd in the mountains serves as an emblem of the faithfulness of our heavenly Shepherd. But the root and spring of their life must ultimately be traced to the gracious purpose of our Father in heaven, who willeth not that one of these little ones perish.
6. The fact, that in Matthew 18 the disciples are introduced as asking the Lord who was the greatest hi the kingdom of heaven, incontestably proves that He could not have meant His statement in Matthew 16 to imply that Peter was to enjoy any primacy in the Church.
7. We may here remark, that for educational purposes it is well, wisely to set before children the two great dangers—of excessive childishness, on the one hand, and, on the other, of an unchildlike spirit.
Starke:—Hedinger: What a shame that the disciples of Christ should be engrossed with pride and ambition, when their Head has become their servant, and for their sake humbled Himself even unto death!—Zeisius: It is the wicked way of man that each one seeks to become high, not lowly—to rule, not to serve.—It is not said, Become little children, but, Become as little children.—Langii opus bibl.: The innocence of children appears especially in their simplicity, humility, love, kindliness, and obedience, viewing these qualities alone, and irrespective of their faults.—Zeisius: He who is lowest in his own eyes, and in those of the world, is greatest before God.—Think not how you may become great, but rather how ye may be made small.—What a blessed work, and what glorious reward, to become the patron and friend of children, of orphans, and of the weak!—Canstein: To build orphanages is a great work.—What precious treasure have parents in their children, since for their sakes the holy angels and Christ Himself lodge with them! Bibl. Wurt.—Quesnel: If to offend one soul is to incur the wrath of God, how awful must be the judgment of those who offend a whole town or country!—Offences are the source of fearful evil to the world; but they are made to work together for good to them that love God.
Lisco:—The main point consists in that sense of weakness and dependence which is characteristic of children.
Gerlach:—On account of their weakness, children require the special protection of angels; but they are so precious in the sight of God, that He selects for that purpose His most exalted messengers.
Heubner:—The human heart is naturally inclined to self-exaltation, and both ambition and pride find their way even into the kingdom of Christ.—How Christ answered the inquiry, what constituted true and what spurious greatness.—Each one of us requires a thorough conversion of the heart.—A child like spirit, the basis of true religion.—A childlike spirit: humility, guilelessness, forgetfulness of self, teachableness, faith.—Goltz (from Spangenberg and Luther): The child the living symbol of the destiny of man.—The more willing thou art to become a child, the more fully wilt thou experience that God is thy Father.—The time will come when God will acknowledge quiet, humble, and retiring souls.—Those who seduce simple and unsuspecting minds incur the heaviest guilt.—The world the scene of offences.—Every other evil is as nothing compared with the number of seductions in the world.—Children and childlike persons the special favorites of Heaven.—To train children is to give joy to the angels.—Brentius, Prœfatio catechismi: In medio puerorum versari est esse in medio angelorum.—On the whole section:—The conversion to childlikeness of spirit which the Lord here requires: 1. Its character; 2. its importance.—How Christ, the Friend of children, recommends children to our care.—Christ is that faithful Shepherd who has left His thousands on the heavenly mountains (the angelic hosts, as Cyril of Jerusalem has it, Cat. 15) to comedown and seek the lost sheep of humanity.—Rieger (Five Sermon, Leipzig, 1766): The gracious care of our Father in heaven and of Christ even for a single soul.
Bachmann:—The high value attaching to children in the kingdom of God.
Footnotes:
Mat_18:1.—Lachmann reads ἡìÝñá (day) for þ ̓ ñᾳ (hour), according to certain authorities of Origen. Less attested. [Origen leaves the matter undecided, saying simply: êáôὰ ìÝí ôéíá ôῶí ἀíôéãñÜöùí ἐí ἐêåßíῃ þ ̓ ñᾳ ðñïïῆëèïí ïἱ ìõèçôáὶ ôῳ ̓ Éçóïῦ , êáôὰ äὲ Ü ̓ ëëá ἐí ἐêåßí ῃ ôῇ ἡìÝñá . Cod Sinait. with the great majority of witnesses read þ ̓ ñᾳ , which has been retained by Tischendorf and Alford.—P. S.]
Mat_18:1.—[Literally: greater (than others, or the rest), major; Lange: der Grössere. It is a superlative in effect, though not in form. The English idiom requires here the superlative, as ìéêñüôåñïò in Mat_11:11 is correctly rendered in the Authorized Version: he that is least, etc. Comp. my notes on pp. 205 and 206.—P. S.]
Mat_18:3.—[̓ Åὰí ìὴ óôñáöῆôå , equivalent as to sense to ìåôáíïῆôå . The older English trsls., Tyndale, Coverdale, Cranmer, Rogers, the Genevan N. T. of 1557, the Bishops Bible, also Conant, the N. T. of the A. B. U. (1864) unanimously render: except ye turn; Luther: es sei denn, dass ihr umkehret (Luther, however, inserts euch, which is omitted in some modern editions); Lange: wenn ihr nicht umgekehrt seid. The Authorized Version: except ye be converted, is derived from the ed. of the Genevan Bible of 1560. Similarly the Rheims’ New Test. of Matt 1582: unless ye be converted. Campbell and Norton translate: unless ye be changed. ÓôñÝöåóèáé , to turn oneself, is here evidently used as term a for conversion under the figure of turning back from a path previously pursued, or a return to our proper and normal relation to God, as His obedient and confiding children. It is thus equivalent to ìåôáíïåῖí , to change the mind, which implies repentance and faith. Lange presses the aorist (unless ye shall have turned), as implying that the disciples were already converted and needed only to be confirmed, See his Exeg. Notes. But the Saviour refers here more particularly to a return of His disciples from the path of ambitious rivalry, which is Implied in the question of Mat_18:1, to a spirit of childlike simplicity and humility. Conversion may be repeated and should be repeated after every fall, but regeneration cannot be repeated any more than natural birth. Conversion is the act of man (under the influence of the Holy Spirit), regeneration is the act of God.—P. S.]
Mat_18:4.—Lachmann and Tischendorf [and Alford] adopt the future ôáðåéíþóåé [for the lect. rec. ôáðåéíþóç ], after Codd. B., D. Z., etc.
Mat_18:6.—[This is a more literal translation of óõìöÝñåé áὐôῶ ͂, and corresponds with Dr. Lange’s Version: es nützt ihm—ja dazu. Comp. his Exeg. Note below. But for popular use I would prefer the Authorized Version: it were better for him, and Luther’s Version: dem ware es besser, which Ewald retained, while de Wette renders: ihm frommete es.—P. S.]
Mat_18:6.—[ ÅíðåëÜãåé , literally: the high, the open, the deep sea, as distinct from the shallows near the shore. Lange: auf der Höhe (in die Tiefe) des Meeres. The drowning is a necessary consequence of being plunged in the high sea with a mill-stone around the neck, but is not necessarily implied in êáôáðïíôæù , to cast or sink down in the sea ( ðüíôï )—P. S.]
Mat_18:7.—[Dr. Lange inserts here in the text in smaller type: geworden—historisches Gerichtsverhängniss, i.e., scandals have become (are not originally) necessary, as a judgment of history.—P. S.]
Mat_18:7.—[Lachmann and Tregelles with some of the oldest authorities, to which must now be added also the Codex from Mt. Sinai, omit ἐêåßíῳ after ôø ͂ ἀíèðþðø . Lange translates accordingly: wehe dem Menschen, but does not notice the difference of reading. Tischendorf and Alford, however, retain ἐêåßῳ .—P. S.]
Mat_18:8.—B., D., L., and many other Codd., read áὐôüí (it) for áὐôÜ , which looks like an emendation. [The former conforms in gender to the nearest noun, but as to sense refers to both.
Mat_18:10.—[The order in the Greek: ïἰ Ü ̓ ããåëïé áὐôῶí ἐíï ὐñáíïῖò . The order of the E. V. misleads, as if in heaven belonged to the verb.—P. S.]
Mat_18:11.—[̓ Çëèå ãὰñ ä õἱὸò ôïῦ ἀíèñþðïõ óῶóáé ôὸ ἀðïëùëüò ] is omitted by Lachmann and Tischendorf, on the authority of Codd. B., L., I., [Cod. Sinait. likewise omits it], and in some ancient versions. But it is found in Cod. G., al., and required by the connection. It was perhaps omitted, as de Wette suggests, to avoid the appearance of numbering the children with the lost. [It is generally supposed that Mat_18:11 is an insertion from Luk_19:10, but there is no good reason for such insertion, and it is made improbable by the omission of the verb æçôῆóáé of Luke before óῶóáé (to seek and save), which would have suited the îçôåῖ of Mat_18:12. See Alford, who retains the received text.—P. S.]
Mat_18:12.—[This is the proper construction, connecting ἐðὶ ôὰ ü ̓ ñç with ὰöåßò . So the Vulgate (nonne relinquit nonagintanovem in montibus, et vadit, etc.), the Peschito, Luther, Bengel, de Wette, Ewald, Lange, Wiclif, Tyndale (doeth he not leave ninety nine in the mountains, and go and seek), Cranmer, Genevan, Rheims Verss., Campbell, Conant, etc. The error in the Authorized Version seems to be derived from the Bishops’ Bible, where I find it. ̓ Åðß with the accusative suits the verb ἀöåὶò and the idea of a flock of sheep scattered over a mountain. Lachmann reads ἀöÞóåé — êáὶ ðïñåõèåßò , will he not leave—and going seek, etc. (instead of ὰöåὶò — ðïïåíèåßò ). Dr. Lange, following this reading, stops the question with ü ̓ ñç . Objectionable.—P. S.]
[In Germ.: Wenn ihr nicht umgekehrt seid, unless ye shall have turned. Comp. the Critical Note, No. 3, p. 322.—P. S.]
[Dr. Lange refers here to the celebrated John Charlier Gerson, who was chancellor of the university of Paris and the theological leader of the reformatory councils of Pisa (1409) and Constance (1415). After taking a prominent part in all the great questions of his age, he retired to a convent at Lyons, and found his chief delight in the instruction of little children. As he felt the approach of death, he called once more the children that they might pray with him; Lord of mercy, have mercy upon Thy poor servant! He appears greater in this humility, than when he swayed by his eloquence the council of bishops. He died A. D. 1429, 6[illegible] years old.—P. S.]
[Hence de Wette and Meyer translate ìýëïò ὀíéêüò literally: Eselsmühlstein, in distinction from the smaller hand-millstones, — P. S.]