Mateus 18
William Barclay · Citado em PreceptAustin
Mateus 18
Barclay quips that "the very fact that they asked that question showed that they had no idea at all what the Kingdom of Heaven was!" Matthew Henry Concise - Mt 18:1-6. Christ spoke many words of his sufferings, but only one of his glory; yet the disciples fasten upon that, and overlook the others. Many love to hear and speak of privileges and glory, who are willing to pass by the thoughts of work and trouble. Our Lord set a little child before them, solemnly assuring them, that unless they were converted and made like little children, they could not enter his kingdom. Children, when very young, do not desire authority, do not regard outward distinctions, are free from malice, are teachable, and willingly dependent on their parents. It is true that they soon begin to show other dispositions, and other ideas are taught them at an early age; but these are marks of childhood, and render them proper emblems of the lowly minds of true Christians. Surely we need to be daily renewed in the spirit of our minds, that we may become simple and humble, as little children, and willing to be the least of all. Let us daily study this subject, and examine our own spirits. Disciples (3101) mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics" - see matheteuo) describes a person who learns from another by instruction, whether formal or informal. Another sources says mathetes is from from math- which speaks of "mental effort that thinks something through" and thus describes is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. The Lord calls everyone to grow as a disciple (a learner of Christ; cf. also Mt 11;29,30), one who lives in faith, who lives in and by His Word in the power of the Holy Spirit. Great, Greatest (3187) meizon is the the comparative of mégas (3173) great, strong, large. Friberg - μέγας, μεγάλη, μέγα with a basic meaning great, translated to fit the context; (1) of extent of space large, spacious, wide, long (Mk 4:32; 14:15); (2) of number and quantity large, great, abundant (Heb 10:35); (3) of intensity and degree, opposite ὀλίγος (little); (a) in relation to natural phenomena intense (heat) (Rev 16:9), violent (storm) (Mk 4:37), very bright (light) (MtT 4:16), etc.; (b) in relation to human and divine experience loud (voice) (Mk 15:37), loud (lamentation) (Acts 8:2), intense (fever) (Lk 4:38), etc.; (c) in relation to extraordinary and surprising events mighty (deeds) (Rev 15:3); severe (trouble) (MT 24:21); neuter as a substantive μεγάλα extraordinary things (Lk 1:49); (d) in relation to emotions great (joy) (Mt 2:10), deep (sorrow) (Ro 9:2), fierce (anger) (Rev 12:12), overwhelming (astonishment) (Mk 5:42), etc.; (4) of persons possessing power, rank, dignity mighty, great, eminent (Titus 2:13); substantivally οἱ μεγάλοι important people (Rev 11:18); (5) of things marked by importance great, extraordinary, outstanding (Jn 19:31); especially of the time of judgment (Acts 2:20; Jude 1:6); (6) comparative μείζων, μεῖζον and μειζότερος, τέρα, ον greater (3Jn 4); most important, very important (1Co 12:31); substantivally ὁ μείζων the older one (Ro 9:12); (τὰ) μείζω more outstanding things (Jn 1:50); (7) superlative μέγιστος, ίστη, ον greatest, very great (2Pe 1:4) (BORROW Analytical Lexicon page 254) Gilbrant - Meizōn, “greater,” is the comparative degree of megas, “great,” in reference to a wide range of connotations (e.g., great size, rank, external form, degree or intensity of feeling, wind, loudness etc.). Meizōn is used in the neuter plural in John 1:50 referring to “greater things” and in John 14:12, “greater works” (literally, “greater things”). In 1 Corinthians 12:31 it translated “the best.” The idea of “greater degree” is reflected in Romans 9:12 in the words, “The elder shall serve the younger.” A form of meizōn functions as an adverb with the meaning “all the more” in Matthew 20:31. It is also used in the superlative degree to mean “greatest” (cf. Matthew 18:1,4; Mark 9:34; 1 Corinthians 13:13). (Complete Biblical Library) MEIZON - 42V - Matt. 11:11; Matt. 12:6; Matt. 13:32; Matt. 18:1; Matt. 18:4; Matt. 23:11; Matt. 23:17; Matt. 23:19; Mk. 4:32; Mk. 9:34; Mk. 12:31; Lk. 7:28; Lk. 9:46; Lk. 12:18; Lk. 22:24; Lk. 22:26; Lk. 22:27; Jn. 1:50; Jn. 4:12; Jn. 5:20; Jn. 5:36; Jn. 8:53; Jn. 10:29; Jn. 13:16; Jn. 14:12; Jn. 14:28; Jn. 15:13; Jn. 15:20; Jn. 19:11; Rom. 9:12; 1 Co. 13:13; 1 Co. 14:5; Heb. 6:13; Heb. 6:16; Heb. 9:11; Heb. 11:26; Jas. 3:1; Jas. 4:6; 2 Pet. 2:11; 1 Jn. 3:20; 1 Jn. 4:4; 1 Jn. 5:9 MEGAS - 230V - Matt. 2:10; Matt. 4:16; Matt. 5:19; Matt. 5:35; Matt. 7:27; Matt. 8:24; Matt. 8:26; Matt. 11:11; Matt. 12:6; Matt. 13:32; Matt. 15:28; Matt. 18:1; Matt. 18:4; Matt. 20:25; Matt. 20:26; Matt. 20:31; Matt. 22:36; Matt. 22:38; Matt. 23:11; Matt. 23:17; Matt. 23:19; Matt. 24:21; Matt. 24:24; Matt. 24:31; Matt. 27:46; Matt. 27:50; Matt. 27:60; Matt. 28:2; Matt. 28:8; Mk. 1:26; Mk. 4:32; Mk. 4:37; Mk. 4:39; Mk. 4:41; Mk. 5:7; Mk. 5:11; Mk. 5:42; Mk. 9:34; Mk. 10:42; Mk. 10:43; Mk. 12:31; Mk. 13:2; Mk. 14:15; Mk. 15:34; Mk. 15:37; Mk. 16:4; Lk. 1:15; Lk. 1:32; Lk. 1:42; Lk. 1:49; Lk. 2:9; Lk. 2:10; Lk. 4:25; Lk. 4:33; Lk. 4:38; Lk. 5:29; Lk. 6:49; Lk. 7:16; Lk. 7:28; Lk. 8:28; Lk. 8:37; Lk. 9:46; Lk. 9:48; Lk. 12:18; Lk. 14:16; Lk. 16:26; Lk. 17:15; Lk. 19:37; Lk. 21:11; Lk. 21:23; Lk. 22:12; Lk. 22:24; Lk. 22:26; Lk. 22:27; Lk. 23:23; Lk. 23:46; Lk. 24:52; Jn. 1:50; Jn. 4:12; Jn. 5:20; Jn. 5:36; Jn. 6:18; Jn. 7:37; Jn. 8:53; Jn. 10:29; Jn. 11:43; Jn. 13:16; Jn. 14:12; Jn. 14:28; Jn. 15:13; Jn. 15:20; Jn. 19:11; Jn. 19:31; Jn. 21:11; Acts 2:20; Acts 4:33; Acts 5:5; Acts 5:11; Acts 6:8; Acts 7:11; Acts 7:57; Acts 7:60; Acts 8:1; Acts 8:2; Acts 8:7; Acts 8:9; Acts 8:10; Acts 8:13; Acts 10:11; Acts 11:5; Acts 11:28; Acts 14:10; Acts 15:3; Acts 16:26; Acts 16:28; Acts 19:27; Acts 19:28; Acts 19:34; Acts 19:35; Acts 23:9; Acts 26:22; Acts 26:24; Acts 26:29; Rom. 9:2; Rom. 9:12; 1 Co. 9:11; 1 Co. 12:31; 1 Co. 13:13; 1 Co. 14:5; 1 Co. 16:9; 2 Co. 11:15; Eph. 5:32; 1 Tim. 3:16; 1 Tim. 6:6; 2 Tim. 2:20; Tit. 2:13; Heb. 4:14; Heb. 6:13; Heb. 6:16; Heb. 8:11; Heb. 9:11; Heb. 10:21; Heb. 10:35; Heb. 11:24; Heb. 11:26; Heb. 13:20; Jas. 3:1; Jas. 3:5; Jas. 4:6; 2 Pet. 2:11; 1 Jn. 3:20; 1 Jn. 4:4; 1 Jn. 5:9; 3 Jn. 1:4; Jude 1:6; Rev. 1:10; Rev. 2:22; Rev. 5:2; Rev. 5:12; Rev. 6:4; Rev. 6:10; Rev. 6:12; Rev. 6:13; Rev. 6:17; Rev. 7:2; Rev. 7:10; Rev. 7:14; Rev. 8:8; Rev. 8:10; Rev. 8:13; Rev. 9:2; Rev. 9:14; Rev. 10:3; Rev. 11:8; Rev. 11:11; Rev. 11:12; Rev. 11:13; Rev. 11:15; Rev. 11:17; Rev. 11:18; Rev. 11:19; Rev. 12:1; Rev. 12:3; Rev. 12:9; Rev. 12:10; Rev. 12:12; Rev. 12:14; Rev. 13:2; Rev. 13:5; Rev. 13:13; Rev. 13:16; Rev. 14:2; Rev. 14:7; Rev. 14:8; Rev. 14:9; Rev. 14:15; Rev. 14:18; Rev. 14:19; Rev. 15:1; Rev. 15:3; Rev. 16:1; Rev. 16:9; Rev. 16:12; Rev. 16:14; Rev. 16:17; Rev. 16:18; Rev. 16:19; Rev. 16:21; Rev. 17:1; Rev. 17:5; Rev. 17:6; Rev. 17:18; Rev. 18:1; Rev. 18:2; Rev. 18:10; Rev. 18:16; Rev. 18:18; Rev. 18:19; Rev. 18:21; Rev. 19:1; Rev. 19:2; Rev. 19:5; Rev. 19:17; Rev. 19:18; Rev. 20:1; Rev. 20:11; Rev. 20:12; Rev. 21:3; Rev. 21:10; Rev. 21:12 MEGAS - >700X IN SEPTUAGINT - Gen. 1:16; Gen. 1:21; Gen. 4:13; Gen. 10:12; Gen. 10:21; Gen. 12:2; Gen. 12:17; Gen. 15:12; Gen. 15:18; Gen. 17:20; Gen. 18:18; Gen. 18:20; Gen. 19:11; Gen. 20:9; Gen. 21:8; Gen. 21:13; Gen. 21:18; Gen. 25:23; Gen. 26:13; Gen. 27:33; Gen. 27:34; Gen. 29:2; Gen. 29:16; Gen. 38:11; Gen. 38:14; Gen. 39:14; Gen. 45:7; Gen. 45:28; Gen. 46:3; Gen. 48:19; Gen. 50:9; Gen. 50:10; Gen. 50:11; Exod. 1:9; Exod. 2:11; Exod. 3:3; Exod. 6:6; Exod. 7:4; Exod. 9:3; Exod. 11:3; Exod. 11:6; Exod. 12:30; Exod. 14:31; Exod. 18:11; Exod. 19:16; Exod. 23:31; Exod. 32:10; Exod. 32:11; Exod. 32:21; Exod. 32:30; Exod. 32:31; Exod. 33:13; Lev. 21:10; Num. 11:33; Num. 13:28; Num. 14:12; Num. 14:19; Num. 22:18; Num. 34:6; Num. 34:7; Num. 35:25; Num. 35:28; Num. 35:32; Deut. 1:7; Deut. 1:17; Deut. 1:19; Deut. 1:28; Deut. 2:7; Deut. 2:10; Deut. 2:21; Deut. 4:6; Deut. 4:7; Deut. 4:8; Deut. 4:11; Deut. 4:32; Deut. 4:34; Deut. 4:36; Deut. 4:37; Deut. 4:38; Deut. 5:22; Deut. 5:25; Deut. 6:10; Deut. 6:22; Deut. 7:1; Deut. 7:19; Deut. 7:21; Deut. 7:23; Deut. 8:15; Deut. 8:17; Deut. 9:1; Deut. 9:2; Deut. 9:14; Deut. 9:26; Deut. 9:29; Deut. 10:17; Deut. 10:21; Deut. 11:7; Deut. 11:23; Deut. 11:24; Deut. 15:9; Deut. 18:16; Deut. 25:13; Deut. 25:14; Deut. 26:5; Deut. 26:8; Deut. 27:2; Deut. 27:14; Deut. 28:59; Deut. 29:2; Deut. 29:23; Deut. 29:27; Deut. 34:12; Jos. 1:4; Jos. 6:20; Jos. 7:1; Jos. 7:9; Jos. 7:26; Jos. 9:1; Jos. 10:2; Jos. 10:10; Jos. 10:20; Jos. 11:2; Jos. 11:8; Jos. 13:7; Jos. 14:12; Jos. 15:12; Jos. 15:47; Jos. 17:17; Jos. 19:9; Jos. 19:28; Jos. 22:10; Jos. 23:4; Jos. 23:9; Jos. 24:4; Jos. 24:26; Jdg. 2:7; Jdg. 5:15; Jdg. 5:16; Jdg. 11:33; Jdg. 15:8; Jdg. 15:18; Jdg. 16:5; Jdg. 16:6; Jdg. 16:15; Jdg. 16:23; Jdg. 21:2; Jdg. 21:5; 1 Sam. 2:14; 1 Sam. 2:17; 1 Sam. 4:5; 1 Sam. 4:6; 1 Sam. 4:10; 1 Sam. 4:17; 1 Sam. 5:6; 1 Sam. 5:9; 1 Sam. 6:9; 1 Sam. 6:14; 1 Sam. 6:15; 1 Sam. 6:18; 1 Sam. 6:19; 1 Sam. 7:10; 1 Sam. 10:2; 1 Sam. 12:16; 1 Sam. 12:17; 1 Sam. 12:22; 1 Sam. 14:20; 1 Sam. 14:24; 1 Sam. 14:30; 1 Sam. 14:33; 1 Sam. 14:45; 1 Sam. 19:5; 1 Sam. 19:8; 1 Sam. 20:2; 1 Sam. 20:41; 1 Sam. 22:15; 1 Sam. 23:5; 1 Sam. 25:2; 1 Sam. 25:36; 1 Sam. 28:12; 1 Sam. 30:2; 1 Sam. 30:16; 1 Sam. 30:19; 2 Sam. 3:38; 2 Sam. 7:9; 2 Sam. 13:15; 2 Sam. 13:16; 2 Sam. 13:36; 2 Sam. 15:23; 2 Sam. 18:7; 2 Sam. 18:9; 2 Sam. 18:17; 2 Sam. 18:29; 2 Sam. 19:5; 2 Sam. 19:33; 2 Sam. 20:8; 2 Sam. 23:10; 2 Sam. 23:12; 1 Ki. 1:40; 1 Ki. 2:22; 1 Ki. 2:35; 1 Ki. 3:4; 1 Ki. 3:6; 1 Ki. 3:15; 1 Ki. 4:13; 1 Ki. 6:1; 1 Ki. 7:46; 1 Ki. 7:47; 1 Ki. 7:49; 1 Ki. 8:55; 1 Ki. 8:65; 1 Ki. 10:18; 1 Ki. 11:19; 1 Ki. 12:24; 1 Ki. 18:27; 1 Ki. 18:28; 1 Ki. 18:45; 1 Ki. 19:11; 1 Ki. 21:13; 1 Ki. 21:21; 1 Ki. 21:28; 1 Ki. 22:31; 2 Ki. 3:27; 2 Ki. 4:8; 2 Ki. 4:38; 2 Ki. 5:1; 2 Ki. 5:13; 2 Ki. 6:23; 2 Ki. 6:25; 2 Ki. 7:6; 2 Ki. 8:4; 2 Ki. 10:19; 2 Ki. 10:21; 2 Ki. 12:11; 2 Ki. 16:15; 2 Ki. 17:21; 2 Ki. 17:36; 2 Ki. 18:19; 2 Ki. 18:28; 2 Ki. 20:3; 2 Ki. 22:4; 2 Ki. 22:8; 2 Ki. 22:13; 2 Ki. 23:2; 2 Ki. 23:4; 2 Ki. 23:26; 2 Ki. 25:26; 1 Chr. 9:31; 1 Chr. 11:14; 1 Chr. 12:15; 1 Chr. 12:23; 1 Chr. 16:25; 1 Chr. 17:8; 1 Chr. 17:21; 1 Chr. 22:8; 1 Chr. 25:8; 1 Chr. 26:13; 1 Chr. 29:1; 2 Chr. 1:8; 2 Chr. 1:10; 2 Chr. 2:4; 2 Chr. 2:8; 2 Chr. 3:5; 2 Chr. 4:9; 2 Chr. 6:32; 2 Chr. 7:8; 2 Chr. 9:17; 2 Chr. 13:17; 2 Chr. 15:14; 2 Chr. 16:14; 2 Chr. 17:12; 2 Chr. 18:30; 2 Chr. 20:19; 2 Chr. 20:27; 2 Chr. 21:14; 2 Chr. 24:11; 2 Chr. 24:25; 2 Chr. 26:15; 2 Chr. 28:5; 2 Chr. 30:21; 2 Chr. 30:26; 2 Chr. 31:15; 2 Chr. 32:18; 2 Chr. 34:9; 2 Chr. 34:21; 2 Chr. 34:30; 2 Chr. 35:19; 2 Chr. 36:18; Ezr. 3:11; Ezr. 3:12; Ezr. 3:13; Ezr. 4:10; Ezr. 5:8; Ezr. 5:11; Ezr. 9:7; Ezr. 9:13; Ezr. 10:12; Neh. 1:3; Neh. 1:5; Neh. 1:10; Neh. 3:1; Neh. 3:20; Neh. 3:27; Neh. 4:8; Neh. 5:1; Neh. 5:7; Neh. 6:3; Neh. 7:4; Neh. 8:6; Neh. 8:12; Neh. 8:17; Neh. 9:4; Neh. 9:18; Neh. 9:25; Neh. 9:26; Neh. 9:27; Neh. 9:32; Neh. 9:37; Neh. 12:31; Neh. 12:43; Neh. 13:5; Neh. 13:28; Est. 1:1; Est. 3:13; Est. 4:1; Est. 4:3; Est. 8:12; Est. 10:3; Ps. 18:14; Ps. 20:6; Ps. 21:26; Ps. 39:10; Ps. 46:3; Ps. 47:2; Ps. 47:3; Ps. 50:3; Ps. 75:2; Ps. 76:14; Ps. 85:10; Ps. 85:13; Ps. 88:8; Ps. 94:3; Ps. 95:4; Ps. 98:2; Ps. 98:3; Ps. 103:25; Ps. 105:21; Ps. 107:5; Ps. 110:2; Ps. 113:21; Ps. 130:1; Ps. 134:5; Ps. 135:4; Ps. 135:7; Ps. 135:17; Ps. 137:5; Ps. 144:3; Ps. 146:5; Ps. 151:5; Prov. 2:3; Prov. 15:16; Prov. 18:11; Prov. 20:6; Prov. 20:10; Prov. 24:5; Prov. 26:25; Prov. 27:14; Prov. 28:16; Prov. 29:6; Eccl. 2:21; Eccl. 9:13; Eccl. 9:14; Eccl. 10:1; Eccl. 10:4; Eccl. 10:6; Job 1:3; Job 1:19; Job 2:12; Job 2:13; Job 3:8; Job 3:19; Job 5:9; Job 9:4; Job 9:10; Job 9:22; Job 10:17; Job 24:12; Job 26:3; Job 30:4; Job 31:28; Job 36:24; Job 37:5; Job 37:22; Job 38:7; Job 40:22; Job 42:3; Hos. 2:2; Amos 6:11; Joel 2:11; Joel 2:25; Joel 3:4; Jon. 1:2; Jon. 1:4; Jon. 1:10; Jon. 1:12; Jon. 1:16; Jon. 2:1; Jon. 3:2; Jon. 3:3; Jon. 3:5; Jon. 4:1; Jon. 4:6; Jon. 4:11; Nah. 1:3; Zeph. 1:10; Zeph. 1:14; Hag. 1:1; Hag. 1:12; Hag. 1:14; Hag. 2:2; Hag. 2:4; Hag. 2:9; Zech. 1:2; Zech. 1:14; Zech. 1:15; Zech. 3:1; Zech. 3:8; Zech. 4:6; Zech. 4:7; Zech. 6:11; Zech. 7:12; Zech. 8:2; Zech. 14:4; Zech. 14:13; Mal. 1:11; Mal. 1:14; Mal. 3:22; Isa. 1:13; Isa. 5:9; Isa. 5:14; Isa. 7:20; Isa. 8:1; Isa. 9:1; Isa. 9:5; Isa. 9:6; Isa. 9:13; Isa. 10:12; Isa. 18:7; Isa. 19:22; Isa. 22:5; Isa. 22:18; Isa. 22:24; Isa. 26:4; Isa. 27:1; Isa. 27:13; Isa. 29:6; Isa. 33:4; Isa. 33:19; Isa. 33:21; Isa. 33:22; Isa. 34:6; Isa. 36:4; Isa. 36:13; Isa. 38:3; Isa. 39:2; Isa. 49:6; Isa. 54:7; Isa. 60:22; Jer. 4:5; Jer. 4:6; Jer. 6:1; Jer. 6:13; Jer. 10:22; Jer. 11:16; Jer. 21:5; Jer. 21:6; Jer. 22:8; Jer. 27:22; Jer. 27:41; Jer. 28:54; Jer. 28:55; Jer. 31:3; Jer. 32:32; Jer. 32:38; Jer. 33:19; Jer. 34:5; Jer. 35:8; Jer. 37:7; Jer. 38:34; Jer. 39:17; Jer. 39:18; Jer. 39:19; Jer. 39:21; Jer. 39:37; Jer. 39:42; Jer. 40:3; Jer. 43:7; Jer. 48:9; Jer. 49:1; Jer. 49:8; Jer. 50:9; Jer. 51:7; Jer. 51:12; Jer. 51:15; Jer. 51:26; Jer. 51:35; Jer. 52:13; Ezek. 1:4; Ezek. 3:12; Ezek. 8:6; Ezek. 8:13; Ezek. 8:15; Ezek. 9:1; Ezek. 11:13; Ezek. 17:3; Ezek. 17:7; Ezek. 17:8; Ezek. 17:9; Ezek. 17:17; Ezek. 17:23; Ezek. 21:19; Ezek. 25:17; Ezek. 29:3; Ezek. 29:18; Ezek. 31:10; Ezek. 36:23; Ezek. 38:15; Ezek. 38:19; Ezek. 39:17; Ezek. 43:14; Ezek. 47:10; Ezek. 47:15; Ezek. 47:19; Ezek. 47:20; Ezek. 48:28; Dan. 2:20; Dan. 2:31; Dan. 2:35; Dan. 2:45; Dan. 2:48; Dan. 4:10; Dan. 4:11; Dan. 4:20; Dan. 4:23; Dan. 4:30; Dan. 4:33; Dan. 4:34; Dan. 4:37; Dan. 5:1; Dan. 5:7; Dan. 5:9; Dan. 6:4; Dan. 6:21; Dan. 6:22; Dan. 7:2; Dan. 7:7; Dan. 7:8; Dan. 7:11; Dan. 7:17; Dan. 7:20; Dan. 8:3; Dan. 8:8; Dan. 8:21; Dan. 9:4; Dan. 9:12; Dan. 10:4; Dan. 10:7; Dan. 10:8; Dan. 11:2; Dan. 11:5; Dan. 11:13; Dan. 12:1; Rod Mattoon - Where in the world did this come from? How did they get to this point? We are informed in Luke 9:1+ that these men had power to heal and perform miracles. This was a great and wonderful accomplishment, but unfortunately, it started fueling the flames of pride in some of the men. When Peter, James, and John were asked to go up to the mountain with Jesus and they saw Moses and Elijah, they became inflated and infatuated with themselves, instead of elated. Evidently, they felt they deserved some special status of greatness because they were eyewitnesses to this event. This grasp for greatness got so bad, that James and John manipulated their mother to ask Jesus to let her sons have important, powerful positions in His kingdom. This really ticked off the disciples (see Mt 20:20-24) Whether you are rich or poor, young or old, the grasp for greatness has a way of pulling at the heart in some way or another, no matter who you are. People grasp for greatness because they mistakenly believe that greatness will make them more valuable or important to others. They believe greatness will make them happy and satisfy their soul. The grasp for greatness created dander, disputes, and division among the disciples. How did all this arguing lead to happiness? It didn't. The grasp for greatness has the same effect among people today, causing disunity, disharmony, and jealousy. Paul gave a warning about having the wrong attitude in grasping for greatness. (cf Galatians 5:26) The next time you get into a dispute with someone, ask yourself, "Am I angry because I am grasping for greatness?" Some may say at this point, "I don't care about greatness. I'm not concerned about this at all." By the time we get finished, I believe you will see that your sentiment is not quite accurate. Everyone, whether young or old has struggled with this desire in their lifetime and most people battle with it until the day they die. The desire of the first couple in the Garden of Eden was to be like a god. There is something in our nature that reflects the desire of Adam and Eve to be great. The grasp for greatness surfaces in so many ways in so many places. (Treasures from the Scripture) QUESTION - Who is greatest in the kingdom? ANSWER - The greatest person in the kingdom will of course be Jesus. After that, ranking the greatest is full of surprises. Matthew 18:1–5 records, “At that time the disciples came to Jesus and asked, ‘Who, then, is the greatest in the kingdom of heaven?’ [Jesus] called a little child to him, and placed the child among them. And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me’” (see also Mark 9:35–37; Luke 9:46–48). This incident occurred after the Transfiguration and after Jesus’ second prediction of His death. Jesus had also just spoken about paying temple taxes, essentially claiming exemption as the Son of God yet miraculously providing for both Peter’s tax and His own so as not to cause offense. Too, Jesus had healed a demon-possessed boy whom His disciples were unable to heal (Matthew 17:14–21). Jesus’ power was evident, and the disciples recognized Him as Messiah and King. Evidently, they were interested in what their roles would be in Jesus’ kingdom. Rather than provide qualifications for the greatest or talk about a hierarchical structure, Jesus said those who became like children—humble—were the greatest (Matthew 18:4). Interestingly, after Jesus talks about the greatest being like a child, John tells Jesus that he had tried to stop others who were casting out demons in Jesus’ name (Mark 9:38; Luke 9:49). Apparently, the lesson had not quite sunken in, or perhaps John was convicted by Jesus’ words and chose to confess his mistake. Jesus explained that what mattered was not who was doing the works but the Name in which the works were being done. It is God who deserves the glory, not an elite group of His followers. We also see in Matthew 20 and Mark 10 a request from John and James to sit with Jesus in His kingdom. Jesus replied by asking them if they were able to suffer as He was going to suffer. He then said, “To sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father” (Matthew 20:23). Being great in God’s kingdom is not about prestige or privilege. Rather, it involves responsibility and sacrifice. Jesus told His disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it. What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done” (Matthew 16:24–27). To be great is to serve self-sacrificially. Being great in God’s kingdom is about giving oneself for the sake of God’s glory and for the benefit of others. Luke 22 tells about another dispute among the disciples about who was the greatest, this time during the Last Supper. Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves” (Luke 22:25–27). This is the same night Jesus performed the service of the lowest of servants by washing His disciples’ feet. John 13 tells us Jesus did this because of His love for the disciples and also fully knowing His own relationship with the Father. Again, we see that the greatest is not the one with power or prestige, but the one who is secure in the Father’s love and willing to serve. Consistent in Jesus’ teaching is that His kingdom is not like the kingdoms of this world. Humans tend to be concerned with social status, political clout, and pecking order. We tend to rank people according to how things look to us in this world, but Jesus warned that using earthly criteria will never give us an accurate picture of rank in God’s kingdom. Human judgment will give way to God’s some day: “Many who are first will be last, and many who are last will be first” (Matthew 19:30). Rather than strive to be the greatest in this world, we should simply trust in Jesus and serve others, thereby serving Him. Positions of power are meant to be positions of service. Rather than lord power over others, we are to use any influence or resources we have to serve others. The greatest in the kingdom are those who have the humility of a child and the meekness of Jesus. “Blessed are the meek, for they will inherit the earth” (Matthew 5:5). What is valued in God’s kingdom is loving the way He loved us—selflessly. THE TRUE STANDARD OF GREATNESS - J H Jowett Matthew 18:1-7. HERE is our Lord’s estimate of true greatness. How infinite is the contrast between His standard and the standards of the world! The world measures greatness by money, or eloquence, or intellectual skill, or even by prowess on the field of battle. But here is the Lord’s standard—“Whosoever, therefore, shall humble himself as this little child, the same is the greatest in the kingdom of heaven.” Those people are greatest who are most like God. We become partakers of the Divine nature through a child-like relationship to God. The grace and power of God pour into our souls when we wait upon Him like a little child. Child-likeness opens the doors and windows to the incoming of the Almighty. The child-like is the trustful, and no barriers of cynical suspicion block the channels of spiritual communion. And the child-like is the docile, and no boulders of arrogance or self-conceit block the channel of the invigorating waters of life. And so the child-like become the God-like, and, of course, they are the greatest among the sons of men. The little child enshrines the secret of the God-man, and we should be infinitely wise if we had the little child always in our midst. John Bennett - DESPISE NOT ONE OF THESE LITTLE ONES In today’s verses, the Lord is answering a question posed by the disciples when they asked, ‘Who is the greatest in the kingdom of heaven?’, v. 1. It must have been a complete surprise to them when He put a child in their midst, and said, ‘Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven’, v. 3. What were the childlike features that Jesus identified as being worthy of emulation? Childlike faith, Mt 18:3 We live in a world where men have become intellectually arrogant, refusing to accept the simple terms of God’s great salvation. They think they have all the answers to their endless questions and queries about the universe and the reasons for all the disasters that afflict our earthly condition. If such are to be saved, they must realise that conversion is not an intellectual process. God cannot be held to ransom to provide all the answers before puny man yields his will. No! Salvation is not an intellectual process, but a spiritual event where childlike faith and implicit trust is exercised and thereby new life is received. Humility of heart and mind, Mt 18: 4 Children are the unconscious models of reality and faith. They have no hidden agendas, nor do they profess to know everything, or have the need to understand all before believing. Similarly, in the Gospels, all who came to Christ for healing came with humility of mind, disclaiming personal merit, and casting themselves on the mercy of God. This is the attitude of mind and heart we must come with today if we ever would be saved. AUGUSTUS TOPLADY put it so succinctly: ‘Nothing in my hand I bring, simply to Thy cross I cling’. Objects of the Father’s Care, Mt 18:10, 14 Concerning such, the Lord warns any who would dare offend them, v. 6, or who would despise them, v. 10, that serious consequences will ensue. Angels tend their way, Mt 18:10, and the Father guarantees their place in heaven, v. 14. We can also extend such thoughts to embrace those who are the children of God by faith. The Father is jealous over us with a fatherly love, and angels minister to us daily, we who are the heirs of salvation. Matthew 18:2 And He called a child to Himself and set him before them, Mt 19:13,14 1Ki 3:7 Jer 1:7 Mk 9:36,37 JESUS TAKING A CHILD And He called (proskaleo) a child (paidion) to Himself and set him before (literally in the midst of) them (the twelve) - Jesus loved metaphors and this one was a living metaphor. This action by Jesus is especially poignant and could not be missed by His disciples for in that day (in Jewish society) children were considered to be of no importance and were not to taken seriously "except as a responsibility, one to be looked after, not one to be looked up to.” (France) What a powerful contrast, a little child surrounded by a group of grown men! D A Carson points out that "The child is held up as an ideal, not of innocence, purity, or faith, but of humility and unconcern for social status.” (See Matthew) David
Mateus 18
Barclay - teknion indicates a child young in age and paidion a child young in experience, and, therefore, in need of training and discipline. Another has said that teknion emphasizes more the relationship, the dependence or weakness of the infant, the community of nature and kinsmanship between parent and child, while paidion stresses the immaturity of the child, the need to be under instruction or direction. QUESTION - Does the Bible instruct us to have childlike faith? SEE VIDEO ANSWER - Unquestionably, faith is the essence of the Christian life. Faith is exhorted throughout the Bible and is presented as an absolute necessity. In fact, “without faith, it is impossible to please God” (Hebrews 11:6). The entire chapter of Hebrews 11 is about faith and those who possessed it. Faith is a gift from God, as we see in Ephesians 2:8–9 and not something we come up with on our own. All Christians have received the gift of faith from God, and faith is part of the armor of God—the shield with which we protect ourselves from the “flaming arrows of the evil one” (Ephesians 6:16). The Bible never exhorts us to have “childlike” faith, at least not in so many words. In Matthew 18:2 Jesus says that we must “become as little children” in order to enter the kingdom of God. The context of Jesus’ statement is the disciples’ question, “Who, then, is the greatest in the kingdom of heaven?” (verse 1). In response, Jesus “called a little child to him, and placed the child among them. And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me’” (verses 2–5). So, as the disciples focus on what constitutes “greatness” in heaven, Jesus provides a new perspective: the way “up” is “down.” Meekness is required (cf. Matthew 5:5). Jesus exhorts the disciples (and us) to seek to possess a childlike modesty in addition to their faith. Those who willingly take the lowest position are the greatest in heaven’s eyes. A young child is destitute of ambition, pride, and haughtiness and is therefore a good example for us. Children are characteristically humble and teachable. They aren’t prone to pride or hypocrisy. Humility is a virtue rewarded by God; as James says, “Humble yourselves before the Lord, and he will lift you up” (James 4:10). Although faith is not mentioned in Matthew 18:1–5, we know that it isn’t just humility that ushers a person into heaven; it is faith in the Son of God. A humble, unpretentious faith could rightly be called a “childlike faith.” When Jesus wanted to bless the children, He said, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it” (Mark 10:14–15). How does a child receive a gift? With openness, honesty, and unbridled joy. That type of happy authenticity should be a hallmark of our faith as we receive God’s gift in Christ. Of course, children are easily fooled and led astray. In their artlessness they tend to miss the truth and be drawn to myths and fantasies. But that is not what is meant by having a childlike faith. Jesus promoted a humble, honest faith in God, and He used the innocence of a child as an example. Emulating the faith of children, we should simply take God at His Word. As children trust their earthly fathers, we should trust that our “Father in heaven [will] give good gifts to those who ask him” (Matthew 7:11). Related Resources: Is the inner child a biblical concept? Why do so many people struggle with a lack of faith? Can faith really move mountains? What does the Bible say about faith? Vance Havner - Lesson from Children Children (Matt. 18:2). Childish (Matt. 11:16-19). Childlike (Matt. 18:3). H A
Mateus 18
Barclay - Demosthenes said that (elegcho) describes the situation in which a man unanswerably demonstrates the truth of the things that he has said. Aristotle said that (elegcho) means to prove that things cannot be otherwise than as we have stated them. Christian rebuke means far more than flinging angry and condemning words at a man. It means speaking in such a way that he sees the error of his ways and accepts the truth. (The Daily Study Bible)
Mateus 18
Barclay adds this comment on the root noun skandalon (see word study)…"The word he uses for a stumbling-block is … skandalon… a form of the word skandalethron… the bait-stick in a trap. It was the stick or arm on which the bait was fixed and which operated the trap to catch the animal lured to its own destruction. So the word came to mean anything which causes a man’s destruction. Behind it there are two pictures. First, there is the picture of a hidden stone in a path against which a man may stumble, or of a cord stretched across a path, deliberately put there to make a man trip. Second, there is the picture of a pit dug in the ground and deceptively covered over with a thin layer of branches or of turf, and so arranged that, when the unwary traveler sets his foot on it, he is immediately thrown into the pit. The skandalon, the stumbling-block is something which trips a man up, something which sends him crashing to destruction, something which lures him to his own ruin… ANYTHING which helps to seduce us to sin is to be ruthlessly rooted out of life. If there is a habit which can be seduction to evil, if there is an association which can be the cause of wrongdoing, if there is a pleasure which could turn out to be our ruin, then that thing must be surgically excised from our life." (Col 3:5, Heb 12:1 "the sin") Coming as it does immediately after the passage which deals with forbidden thoughts and desires, this passage compels us to ask: How shall we free ourselves from these unclean desires and defiling thoughts? It is the fact of experience that thoughts and pictures come unbidden into our minds, and it is the hardest thing on earth to shut the door to them. There is one way in which these forbidden thoughts and desires cannot be dealt with—and that is to sit down and to say, I will not think of these things (cp Col 2:23). The more we say, I will not think of such and such a thing, the more our thoughts are in fact concentrated on it. The outstanding example in history of the wrong way to deal with such thoughts and desires was the hermits and the monks in the desert in the time of the early Church. They were men who wished to free themselves from all earthly things, and especially of the desires of the body. To do so they went away into the Egyptian desert with the idea of living alone and thinking of nothing but God. The most famous of them all was Saint Anthony. He lived the hermit’s life; he fasted; he did without sleep; he tortured his body. For 35 years he lived in the desert, and these 35 years were a non-stop battle, without respite, with his temptations. The story is told in his biography. “First of all the devil tried to lead him away from discipline, whispering to him the remembrance of his wealth, cares for his sister, claims of kindred, love of money, love of glory, the various pleasures of the table, and the other relaxations of life, and, at last, the difficulty of virtue and the labor of it. The one would suggest foul thoughts, and the other counter them with prayers; the one fire him with lust, the other, as one who seemed to blush, fortify his body with prayers, faith and fasting. The devil one night even took upon him the shape of a woman, and imitated all her acts simply to beguile Anthony.” So for thirty-five years the struggle went on. (Daily Study Bible) (Bolding added) EXPOSING KIDS TO PORNOGRAPHY Matthew 18:6; Mark 9:42; Luke 17:2 Nine of ten kids between ages eight and sixteen have been exposed to pornography online according to the U.S. Justice Department. Furthermore, 47 percent of school-age children receive pornographic spam on a daily basis, reports software company Symantec. And representatives from the pornography industry told Congress’s COPA (Child Online Protection Act) Commission that as many as 20 to 30 percent of the visitors to some pornographic websites are children. —Daniel Weiss, "Pornography: Harmless Fun or Public Health Hazard?" citizenlink.org (May 19, 2005) (NOTE: THESE STATS ARE FROM 20 YEARS AGO! IMAGINE THE DEPTH OF DEPRAVITY THAT PERVADES THE INTERNET IN 2025!) Matthew 18:7 “Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes! Woe to: Ge 13:7 1Sa 2:17,22-25 2Sa 12:14 Lu 17:1 Ro 2:23,24 1Ti 5:14,15 6:1 Tit 2:5,8 2Pe 2:2 because of its stumbling blocks: Mk 13:7 Ac 1:16 1Co 11:19 2Th 2:3-12 1Ti 4:1-3 2Ti 3:1-5 2Ti 4:3,4 Jude 1:4 but: Mt 13:41,42 23:13-28 26:24 Jn 17:12 Ac 1:18-20 2Pe 2:3,15-17 Jude 1:11-13 Rev 2:14,15,20-23 19:20,2 Related Passages: Luke 17:1+ And He said to His disciples, “It is inevitable that stumbling blocks should come, but woe to him through whom they come! DEPICTION OF STUMBLING BLOCK! Woe (ouai) to the world (kosmos) because of its stumbling blocks (skandalon)! - This passage is not found in the other synoptic gospels. Jesus first issues a strong warning to the godless, God hating world which is filled with deceptive snares from the unsaved sinners of the world. Woe introduces a solemn warning for all who would trip up believers for they will be judged for causing Christians to sin. Notice that the woe is not defined and is not the millstone, because that is actually the way to escape the woe! In fact it is the easier way out!. Jesus leaves the woe undescribed! Leon
Mateus 18
Barclay points out that this parable shows us the character of God’s love, being like the care a shepherd gives for a lost sheep. It is individual love. It is patient love. It is seeking love. It is rejoicing love. It is protecting love. An Important Reminder On a visit to the nursing home, our pastor noticed a man slumped in a wheelchair in the hallway. The man’s hands hung limply, his head was bowed. Pastor Tanner heard him repeating amidst a string of profanities, “I can’t remember, I can’t remember.” Kneeling down beside the wheelchair, Pastor Tanner looked in the man’s face and asked, “Don’t you remember—Jesus loves you?” There was a momentary pause before the man lifted his head, raised his arms in the air and said, “I remember, I remember!” It was all the sermon we needed when pastor retold the story. —Phyllis Herzog. Christian Reader, Vol. 36, no. 5. Where God’s Heart Is The One Year At His Feet Devotional “If a man owns a hundred sheep, and one of them wanders away, will he not leave the ninety-nine on the hills and go to look for the one that wandered off?” Matthew 18:12 “The salvation of one soul is worth more than the framing of a Magna Carta of a thousand worlds.” —John Keble IN WORD David says that the Lord is his Shepherd. Jesus says that He is the Good Shepherd. And in Matthew 18, Jesus tells us that the Shepherd is zealously focused on restoring lost sheep. The implications of this for our understanding of God are clear: He is a seeking God. If we want to know what His priorities in the world are, we need look no further than here. He tells us. He is passionate about pursuing lost sheep. He will gladly leave behind the ninety-nine in their comfort and safety in order to track down a single, misguided sheep. All heaven rejoices when that sheep is found (Luke 15:7, 10). The implications of this are so clear for us: As co-laborers with God, we are also to be seeking on His behalf. He is a missionary God, He sent a missionary Son into the world, and He calls us to have a missionary mind. If we are to be like Him, we, too, must have a consuming, searching passion for lost sheep. IN DEED Do we want to align ourselves with God’s plan? Then we must single-mindedly pray for those who are lost. We must work to find them and to bring them into the Good Shepherd’s fold. We must give our resources toward this end. We must behave like a shepherd who is not content with a 99 percent success rate. God does not rest as long as there are lost sheep, and neither can we. Today, there are more than four billion sheep outside the Shepherd’s fold. Half of them live so far out of the fold that there are no representatives of the Shepherd nearby. If we want to be in tune with God’s priorities, we must pray, give, train, tell, send, go—and never rest—as long Rob