Matthew 18:4

Mat 18:4. Ὅστις, whosoever) No answer is given concerning the individual whom they inquired about.—οὗτος, this man) sc. he, I tell you.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_18:4. Inference from the general principle of Mat_18:3 to the special child-like quality in which the disciples were deficient, as well as to the special subject of their question. If your entering the future Messianic kingdom at all is determined by your returning again to a child-like frame of mind, then above all must you acquire, through humble self-abasement, the unassuming character of this child, in order to be greater than others in the Messiahs kingdom.

ὅστις] quicunque; de individuo, de quo quaerebant, non respondet, Bengel. In what follows ταπεινώσει is emphatic, and accordingly stands near the beginning of the sentence. Had the subjunctive been critically certain, we should not have had to borrow ἐάν from the second part of the statement (Fritzsche), but rather to observe the distinction in the manner of presenting the idea, according to which the insertion of ἄν marks the presupposition as conditioned. The future assumes the action as actually occurring in the future; while the subjunctive after the relative without ἄν keeps the future realization still within the domain of thought, without, however, conceiving of the realization as conditioned (ἄν). For this usage among Attic prose writers, see Kühner, ad Xen. Mem. i. 6. 13.

Moreover, the words of Mat_18:3-4, inasmuch as they are essentially connected with the question of the disciples, are certainly original, not an anticipation of Mat_19:13 ff. (Holtzmann), and dispose us to prefer the account of Matthew to that of Mark or Luke.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 18:4 . ταπεινώσει ἑαυτὸν : the most difficult thing in the world for saint as for sinner. Raphel ( Annot. in S. S.) distinguishes three forms of self-humiliation: in mind (Phi 2:3 ), by words, and by acts, giving classical examples of the latter two. It is easy to humble oneself by self-disparaging words, or by symbolic acts, as when the Egyptian monks wore hoods, like children’s caps (Elsner), but to be humble in spirit , and so child-like! ὁ μείζων . The really humble man is as great in the moral world as he is rare.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 4. Whosoever therefore shall humble himself] So great is the disparity between the kingdom of Christ and the kingdoms of this world, that there is no way of rising to honours in the former, but by humility of mind, and continual self-abasement.

The same is greatest] Thus our Lord shows them that they were all equal, and that there could be no superiority among them, but what must come from the deepest humility; he intimates also, that wherever this principle should be found, it would save its possessor from seeking worldly honours or earthly profits, and from seeking to be a ruler over his brethren, or a lord in God's heritage.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Whosoever therefore shall humble himself.—This, then, was the answer to the question “Who shall be the greatest.” The secret of true greatness lay in that unconsciousness of being great, which takes the lowest position as that which of right belongs to it. For a man to “humble himself” with the purpose of attaining greatness would frustrate itself, and reduce humility to an hypocrisy. The “pride that apes humility,” the false lowliness of Col_2:18, is even more hateful and contemptible than open self-assertion.

As this little child.—That which was to be the result of a deliberate act in the disciples was found in the child’s nature as it was. They were to make themselves lowly as he was lowly. The transition from the plural to the singular gives an almost dramatic vividness to the form of our Lord’s teaching. We seem to see the child shrinking timidly, with blushing face and downcast eyes, from the notice thus drawn to him.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. Whosoever therefore shall humble himself] He who shall be most Christ-like in humility (see Php_2:7-9) shall be most like Christ in glory.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Whosoever therefore shall humble himself,.... Whoever shall entertain mean thoughts of himself, and prefer others to himself, shall behave in a modest humble manner, not affecting dominion over others, or treating his brethren and Christians in a haughty and supercilious manner, with scorn and contempt; but condescend to those of the lowest state, and place himself in the lowest form, conversing with his friends freely and familiarly, without distinction,

as this little child; or any other of the like age; for there is no reason to suppose, that there was anything peculiar in this child, which was not in another, it being common to children to behave towards one another, as on a level; not to envy one another, or to set up one above another, or be vainly elated with the distinctions of birth and fortune.

The same is greatest in the kingdom of heaven; in the Gospel church state; which was verified in the Apostle Paul, though not one of the twelve: nor are these words limited to them; at least, this passage may be illustrated in his case: he thought himself to be the chief of sinners, and less than the least of all saints, and unworthy to be called an apostle; yet had the largest measures of grace, the greatest gifts and abilities; and was honoured with the greatest usefulness and success in the preaching of the Gospel to the conversion of sinners, and planting of churches; labouring more abundantly than they all.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

Ver. 4. Whosoever therefore shall humble, &c.] Children are not lifted up with pride, for the great things they are born to, neither mind they high places: but the child of a prince will play with the poorest, and make him his mate. Christians should not mind high things, but condescend to the meanest, and be carried by them, as the word signifieth (συναπαγομενοι) Rom 12:16; especially since we are all born again by the same seed, there is no difference at all in our birth or inheritance. Why then look we so big one upon another? Why do we slight or browbeat any? Have we not all one Father?

The same is greatest in the kingdom] He that can most vilify and nullify himself, shall be highest in heaven. When had David the kingdom given him in possession, but when he was as a weaned child? When was Mephibosheth advanced to David’s table, but when he made himself a dog, and therefore fit only to lie under the table, yea, a dead dog, and therefore fit only for the ditch? He that is in the low pits and caves of the earth, sees the stars in the firmament; when they who are on the tops of the mountains discern them not. He that is most humble seeth most of heaven, and shall have most of it: for the lower the ebb, the higher the tide, and the lower the foundation of virtue is laid, the higher shall the roof of glory be overlaid.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Greater in the kingdom of heaven, because more conformable to me here on earth. Humble souls, who are little in their own eyes, are so dear and closely united to the Almighty, that Christ declares them to be the most acceptable, the first in merit, not highest in authority or dignity either in church or state, as some idle fanatics pretend. (Jansenius) --- The kingdom of heaven is not the reward of ambition, but the boon of simplicity and humility.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

4. Humble himself as this little child — It is to meek and quiet humility that our Saviour would have them converted. Thus it is that even the Christian often needs converting to the abandonment of errors and false habits and to the fuller possession of Christian graces.

Greatest in the kingdom of heaven — Hence there are degrees in the happiness of the blessed in heaven.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Whosoever therefore. This verse gives a direct application of the principle just enunciated, and supplies an answer to the apostles" question. Shall humble himself. Not that a child consciously humbles itself, but is humble by nature. The disciple must become that by deliberate choice which the child is by reason of his constitution and natural disposition. The same is greatest; rather, greater (meizwn), Christ using the same term as the questioners in ver. 1. The more a man annihilates self and casts away pride, conceit, obstinacy, the fitter is he to become a living member of Christ"s kingdom. "Quanto humilior, tanto altior," says Thomas Aquinas. But this is a joint work. St. Gregory says well, "The good which a man doeth is both the work of God and the work of man: of God, as being the Author, in giving grace; of man, as being actor, in using grace, yet so that he cooperate with grace by grace" (quoted by Ford, in loc.).

True dignity gained by humbling the stiff

"As this little child." "We shall miss Christ"s meaning if we set about thinking of children in general of their trustfulness, teachableness, humility, unassuming disposition, "sweet simplicity," and kindred things. The truth is, there is human nature (and a good deal of it too) in children as well as in men and women. Winsome as childhood is, and often rarely beautiful, with many a wile and witchery, even the fondest mother cannot help seeing in the child she loves best some tokens of waywardness, self-will, temper, caprice, and other things prophetic of ill. Jesus did not mean the disciples to think of children in general; it was not any child, taken indiscriminately and at random, that would have suited his purpose." It is this child, one who left his play, and came forward at once when Jesus called, this child who could put self aside, who illustrates the true dignity.

I HUMBLING THE SELF IS NOT MAKING FALSE ESTIMATES OF OUR CHARACTER. Good people often think that it is. Saying, thinking, and writing bitter things against themselves, that are untrue and unfelt, is often confounded with humility. True "humility" always goes hand in hand with "truth;" and demands expression which precisely represents feeling. Two schools of religion are in special peril of failing into this mistake.

1. Those who make much of "experiences." There is always a tendency towards the manufacture of experiences.

2. Those who make much of "confessions." There is always the peril of getting credit for humility by exaggerating the confession. What is true of false estimates is in measure true of all imperfect estimates.

II HUMBLING THE SELF IS REFUSING TO ALLOW OUR LIFE TO BE GUIDED BY SELF-PLEASING CONSIDERATIONS. This is the point in our text. The disciples were scheming to advance their self-interests. The little child promptly and cheerfully gave up his self-interests when Jesus called him. Those disciples had been called by Jesus, but they could not put away the self. In this sense, "humbling the self" will include

(1) giving up your personal opinion in order to accept Christ"s revealed truth;

(2) putting aside your own preferences when they conflict with Christ"s will;

(3) giving up what may mean your own profit or advantage, when you are called to engage in Christ"s work. Self-humbling means Christ-exalting. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

As if our Lord had said, "That the apostle, or that minister, who thinks as meanly of himself as a little child, and is humble and lowly in his own esteem, he deserves the highest place of dignity and honour in my church."

Note, That the truly humble person, who is freest from affecting pre-eminency, is most worthy of the highest dignity and eminency in the church of God: and in the account of Christ, the way to be honourable is to be humble. "Before honour is humility."

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. Whosoever therefore shall humble himself as this little child. This explains the great feature in which they must become as the child. Greatness in the kingdom is not secured by seeking to be greatest. There is a lesson here for Christians, and especially preachers who are ambitious of distinction.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Jesus continues teaching the disciples that they need to be humble like a child if they want to be important in God's kingdom. (See: Simile)

is the greatest

"is the most important" or "will be the most important"

in the kingdom of heaven

The phrase "kingdom of heaven" refers to God's rule as king. This phrase is used only in the book of Matthew. If possible, keep "heaven" in your translation. AT: "in God's kingdom" or "when our God in heaven establishes his rule on earth" (See: Metonymy)

in my name

Here "my name" refers to the entire person. AT: "because of me" or "because he is my disciple" (See: Metonymy)

Whoever ... in my name receives me

Jesus means that it is the same as welcoming him. AT: "When someone ... in my name, it is like he is welcoming me" or "When someone ... in my name, it is as if he were welcoming me"

a great millstone should be hung about his neck, and that he should be sunk into the depths of the sea

This can be stated in active form. AT: "if someone put a great millstone around his neck and threw him into the deep sea" (See: Active or Passive)

millstone

This is a large, heavy, circular stone used for grinding wheat grain into flour. AT: "a heavy stone"

translationWords

humble

kingdom of God

receive

believe

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

4. ταπεινώσει ἑαυτόν. He who shall be most Christ-like in humility (see Php 2:7-8) shall be most like Christ in glory. Cp. ἐταπείνωσεν ἑαυτόν, γενομένος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσεν κ.τ.λ., Php 2:8-9. ταπεινώσει marks the particular point in which little children are an example to Christians, and the words of St Paul give the precise lesson of this incident taken in connection with the death upon the Cross just foretold. Jesus gives himself to His disciples as an example of ταπεινότης μέχρι θανάτου. See ch. Mat 11:29.

The expression ταπειν. ἑαυτὸν is more emphatic than the middle voice and implies greater self-mastery.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] Not ὡς τὸ παιδ. τ. ταπεινοῖ ἑαυτό: ‘iste parvulus non se humilitat, sed humilis est.’ Valla (in Meyer). ‘Quales pueri natura sunt, ab ambitu scilicet alieni, tales nos esse jubemur τῇ προαιρέσει.’ Grotius.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. Whosoever therefore shall humble himself as this child, he shall be the great one in the kingdom of the heavens.] That is to say, “greatness involves humility. To be great one must be unassuming.”

(M)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

As this little child. Not, as this little child humbles himself, but, shall make himself humble as this little child is lowly; shall willingly become by spiritual process what the child is by nature.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.