Matthew 18:5

Mat 18:5-6. And whoso shall receive one such little child — Whosoever shall entertain or discover an affectionate regard to any one of my humble and meek followers; receiveth me — I shall take the kindness as done to myself. As if he had said, And all who are in this sense little children, are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not: that is, that ye turn them not out of the right way, neither hinder them in it. The original expression, Ος δ’ αν σκανδαλιση, is literally, Whosoever shall cause to stumble one of these little ones that believe in me — Whosoever shall tempt them to sin, or lay obstructions in their way, and render it rough and difficult, and shall thereby impede their progress in it; it were better for him that a millstone were hanged about his neck — Casaubon and Elsner, not to mention others, have shown at large that drowning in the sea was a punishment used among the ancients, and that the persons condemned had sometimes heavy stones tied about their necks, or were rolled up in sheets of lead. It seems to have grown into a proverb for dreadful and inevitable ruin. The term, μυλος ονικος, (as Erasmus, Grotius, Raphelius, and many others observe,) properly signifies a millstone too large to be turned, as some were, by the hand, and requiring the force of asses to move it; as it seems those animals were generally used by the Jews on these occasions.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

18:5 Jesus moved the discussion toward solidarity within the community; to welcome a humble follower of Jesus is to welcome Jesus himself (see 10:40-42).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 18:5. Δέξηται, shall receive) sc. humbly, lovingly, to the profit of his soul, as appears from the contrast in the next verse.—τοιοῦτον, such) For little children also are sometimes corrupt.[805]—The same termination occurs in Act 21:25.[806]—ἑν, one) God’s providence is exercised also on individuals; see the next verse. One is frequently mentioned in this chapter. ἐπὶ τῷ ὀνόματί Μου, in My name) Not from natural or political causes.—ὀνόματι, name) see Mat 18:20.—Ἐμὲ, Me) sc. who am in the little ones which believe on Me, as the Father is in Me. In like manner it may be said that, in Justification, when God receives a believer, He receives Christ.

[805] Therefore He marks out one endued with humbleness of heart.—V. g.

[806] τοιοῦτος, τοιαῦτη, τοιοῦτο, Att. also τοιοῦτον, which however is also found in Od. vii. 309, and xiii. 330; and seems to prevail in Herodotus. Liddell and Scott.—(I. B.)

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

Mat_18:5. Comp. Mar_9:37; Luk_9:47. The question of the disciples has been answered. But His eye having lighted upon this child who happened to be present, Jesus now seizes the opportunity of inculcating upon them the duty of taking an affectionate interest in such little ones,an exhortation, of which the jealous and ambitious spirit evinced by their question in Mat_18:1 must have shown they stood but too much in need.

παιδίον τοιοῦτον] such a little child, i.e. according to the context, not a literal child (Bengel, Paulus, Neander, de Wette, Arnoldi, Bleek, Hilgenfeld), which would give a turn to the discourse utterly foreign to the connection, but a man of such a disposition as this little child representsone who with child-like simplicity is humble and unassuming. So Chrysostom (παιδίον γὰρ ἐνταῦθα τοὺς ἀνθρώπους τοὺς οὕτως ἀφελεῖς φησὶ καὶ ταπεινοὺς καὶ ἀπεῤῥιμμένους παρὰ τοῖς πολλοῖς), Erasmus, Beza, Calvin, Grotius, Wetstein, Kuinoel, Olshausen, Kern, Baumgarten-Crusius, Ewald, Keim. Jesus well knew how much the unassuming, child-like disposition, free from everything like self-assertion, was just that which others, animated by an opposite spirit, were in the habit of overlooking, slighting, and thrusting aside.

ἕν] a single one. So very precious are they!

δέξηται] denotes a loving reception with a view to further care for the soul; the opposite to this is σκανδαλίζειν, Mat_18:6.

ἐπὶ τῷ ὀνόματί μου] on the ground of my name (Mat_24:5)i.e. on account of my name, which, however, is not, with de Wette, to be taken subjectively, and referred to the faith of the one who receives (whosoever confessing my name, on account of his faith in me, etc.), but is to be understood as referring to the παιδίον τοιοῦτον that is to be received (Mar_9:41; Mat_10:42), because my name (Jesus the Messiah) contains the sum of his belief and confession (non ob causas naturales aut politicas, Bengel).

ἐμέ] comp. Mat_10:40, Mat_25:40; Joh_13:20.

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 18:5-7 .

Mat 18:5 . δέξηται : the discourse passes at this point from being child-like to gracious treatment of a child and what it represents. ἓν παιδίον τοιοῦτο : the real child present in the room passes into an ideal child, representing all that the spirit of ambition in its struggle for place and power is apt to trample under foot. So in effect the majority of commentators; a few, including Bengel, De Wette, Bleek, Weiss, hold that the reference is still to a real child. In favour of this view is Luke’s version: “Whoso receiveth this child ,” etc. (Luk 9:48 ). But the clause ἐπὶ τῷ ὀνόματί μου raises the child into the ideal sphere. The reception required does not mean natural kindness to children (though that also Christ valued), but esteeming them as fellow-disciples in spite of their insignificance. A child may be such a disciple, but it may also represent such disciples, and it is its representative function that is to be emphasised.

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

Verse 5. One such little child] As our Lord in the preceding verses considers a little child an emblem of a genuine disciple, so by the term in this verse he means a disciple only. "Whosoever will receive, i.e. show unto such a child-like, unambitious disciple of mine, any act of kindness for my sake, I will consider it as done to myself."

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

(5) Whoso shall receive one such little child.—The words are memorable as the first utterance of the truth afterwards proclaimed as the law of final judgment in Mat_25:40, and as giving to that law the widest possible range of universality. No child of man is excluded from those whom Christ calls His brethren.

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

5, 6. Christ’s Little Ones. Mar_9:37

The thought of Jesus passes from the dispute among His disciples to the care of His little ones, the young in faith, who, if they have the weakness, have also the humility of little children.

whoso shall receive] It is a sacrament of lovingkindness when Christ Himself is received in the visible form of His little ones. To receive is to welcome, shew kindness to.

a millstone] Literally, a millstone turned by an ass, and so larger than the ordinary millstone. Cp. Ovid (Fasti vi. 318): “Et quæ pumiceas versat asella molas.”

The manner of death alluded to appears to have been unknown to the Jews. But Plutarch mentions this punishment as being common to Greece and Rome. Cp. Juv. Sat. xiv. 16, 17, where, as in other places, it is named rather than the cross as a swift and terrible penalty for crime.

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.

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.

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

5 And whoso shall receive one such little child in my name receiveth me.

Ver. 5. And whoso shall receive one such, &c.] St Luke {Luk 9:48} hath it, "whosoever shall receive this child in my name." Meaneth our Saviour the child, or those that were humble as that child? Both surely. See here how highly Christ regards and rewards humility, even the picture of it in little ones. Now, if the shadow of this grace have such a healing virtue, what then hath the body? If the leaves be so sovereign, what then the fruit?

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.

He that shall receive. To receive, in the style of the Scriptures, is to honour and favour, to be charitable, and kind to any one. (Witham) --- Who does not admire here the great goodness of God! Jesus, knowing that he was soon to leave the world, and that his disciples would no longer have it in their power to manifest their charity for him by their kind services, substitutes the poor in his place, declaring, that if they receive or honour them, they received Christ himself. (Denis the Carthusian) --- What greater proof can we wish for the merit of good works!!!

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).

Mark hath it thus, Mar 9:37, Whosoever shall receive one of such children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me. Then he addeth, Mar 9:42, And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. Our Lord having declared that the little ones before mentioned shall be greatest in the kingdom of God, here cometh to show the care which he in his providence will take for them; that their friends shall be his friends, and their enemies his enemies: Whoso receiveth such a little child, that is, a humble Christian. In the next verse it is opened by, one that believeth in me. By receiving I conceive is here to be understood the showing of any favour or kindness to them: Christ declares that he would take it as done to himself. It is much the same with Mat 10:40-42. Mark addeth, He that receiveth me, receiveth him that sent me. The reason is, because he and his Father are one, and the Father takes any kindness done to Christ as if it were done to himself, and the Son takes any kindness or unkindness done to any humble, believing soul, as if it were done to himself: see Mat 25:34-46.

But whoso shall offend one of these little ones, &c. As offending signifieth the laying of a stumbling block before any, so it signifieth any motion or temptation to them to sin against God, whether it be by flattering or frowning arguments, though the latter seemeth rather to be understood here; so, by offending, it signifies the doing them any harm upon Christ’s account, because they own him, and make a profession of his gospel, which, besides that it is a stumblingblock upon which they fall and suffer as to their bodies and outward concerns, is also a stumbling block to their souls, such dangers being strong temptations to Christians, to turn them aside from the right paths of truth and holiness.

It were better for him that a millstone, &c.; mulov onikov, a stone in such a mill as asses were wont to draw, because of the heaviness of it. Some think our Saviour in this phrase alludes to some punishment of notorious malefactors, in use not amongst the Jews, but some other nations, by tying a stone about their necks, and throwing them into the sea: but whether it be such an allusion or no, is of no great moment; the phrase signifieth a certain destruction, both in regard of the weight of the stone and the depth of the sea. He saith, It is better that a millstone, &c., because of the punishment which shall be inflicted on such persons beyond this life.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Whose shall receive one such little child — Not the actual child but the spiritual child, whom grace has made. Receiveth me — In receiving him who is my spiritual image. For our Lord here passes from the symbol to the thing symbolized, from the child by nature to the child by grace.

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

Vers. 5-14. The treatment due to such.

Shall receive (ov eaxhtai). The word is pregnant with meaning. It includes not only the showing of tender affection and the giving of material succour, such as hospitality, shelter, etc., but also the bestowal of help and support in spiritual things, encouragement in holiness, instruction in Divine lore. One such little child. Primarily, Jesus refers to children, pure and confiding as the one he had placed in the midst; but his words are applicable to all who have the childlike spirit and character, the graces which he specially loves and rewards. The expressions here and in the next verse must be understood to belong in some cases to the symbol, and in others to the symbolized. In my Name (epi tw onomati mou); for the sake of my Name; because he belongs to me; not merely from natural affection and pity, but from a higher motive, because the child has in him somewhat of Christ is the child of God, and a member of Christ. Receiveth me. That which is done to his little ones Christ regards as done to himself. (comp. Mat_10:40-42) What a blessing waits on those who teach the young, working laboriously in schools, and training souls for heaven! This "receiving" Christ is a far higher and better thing than being "greatest" in an earthly kingdom.

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

And all who are in this sense little children are unspeakably dear to me. Therefore help them all you can, as if it were myself in person, and see that ye offend them not; that is, that ye turn them not out of the right way, neither hinder them in it. Matt. x, 40; Luke x, 16; John xiii, 20.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our Saviour having declared, that the humblest persons should be always highest in his esteem; he next declares how exceeding dear and precious such christians are to him, who resemble little children in humility of heart, and innocency of life: assuring the world, that whatever kindness and respect is shewn to such for his sake, he reckons shewn to himself; and all the disrespect and unkindness which is offered to them, be accounts as done unto himself: so near is the union, and so dear the relation, betwixt Christ and his members, that whatever good or evil is done unto them, he reckons as done unto himself.

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

5. Whoso shall receive one such little child in my name. Receiving in my name is serving with Christian love, and as belonging to Christ. Receiveth me. Observe that the true way to receive Christ is to receive into our heart, for Christ's sake, those who need our sympathies.

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.

5, 6. CHRIST’S LITTLE ONES

Mar 9:37-42.

The thought of Jesus passes from the dispute among His disciples to the care of his little ones, the young in faith, who, if they have the weakness, have also the humility of little children.

5. ὃς ἐὰν δέξηται. It is a sacrament of lovingkindness when Christ himself is received in the visible form of His little ones. δέχεσθαι is not only to welcome, show kindness to, but also to receive as a teacher (ἀποδέχεσθαι). The faithful see in the ταπεινότης of little children a symbol of the ταπεινότης of Christ.

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.

5.] Having shewn the child as the pattern of humility, the Lord proceeds to shew the honour in which children are held in His heavenly kingdom; and not only actual, but spiritual children—for both are understood in the expression ἓν παιδίον τοιοῦτον.

The receiving in My name is the serving (ἔσται πάντων διάκονος Mar 9:35) with Christian love, and as belonging to Christ (see also ch. 25:40).

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

5. And whosoever shall receive ore such child in My name receives Me.] Mk. has: “Whosoever shall receive one of such children in My name receives Me.” By “receive in My name” here is apparently meant to recognise in the humble, unassuming disposition of children a feature of the Christlike character; cf. 11:29.They who recognise and welcome this characteristic of childhood receive Christ, i.e. are in communion with Him.

The editor here omits Mk 37b-41. But it is noticeable that in 10:40, 42 he has parallels to the first and last of these sayings.

(M)

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

In my name [επι τω ονοματι μου] . Lit., upon my name; on the ground of, or on account of; for my sake.

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