Our Lord's transfiguration suggested that the time to take up His Kingdom was near; and the Apostles began to arrange their plans. The Master therefore used a child for His text and preached a sermon on humility. We must not be childish, but childlike. See 1 Corinthians 13:11. The beauty of a little child is its unconsciousness, humility, simplicity, and faith. Christ's kingdom abounds with the rare blending of the warrior and the child. See 2 Kings 5:14. God's best gifts are placed, not on a high shelf for us to reach up to, but on a low one to which we must stoop.
An offence is anything that makes the path of a holy and useful life more difficult for others. Be sure, in all your actions, to consider the weaker ones who are watching and following you. "Father," said a boy, "take the safe path; I am coming." A man, whose arm was caught in a machine, saved his boy from being drawn in by severing the arm with a hatchet. All that hurts us or others, however precious, must be severed. [source]
Chapter Summary: Matthew 18
1Jesus warns his disciples to be humble and harmless, 7to avoid offenses, 10and not to despise the little ones; 15teaches how we are to deal with our brothers when they offend us, 21and how often to forgive them; 23which he sets forth by a parable of the king who took account of his servants, 32and punished him who showed no mercy to his fellow servant
Greek Commentary for Matthew 18:2
Called to him [προσκαλεσαμενος] Indirect middle voice aorist participle. It may even be Peter‘s “little child” (παιδιον paidion) as it was probably in Peter‘s house (Mark 9:33). [source]
Set him [εστησεν] Transitive first aorist active indicative, not intransitive second aorist, εστη estē the midst of them Luke adds (Luke 9:47) “by his side” Both are true. [source]
Reverse Greek Commentary Search for Matthew 18:2
Matthew 6:12Debts [ὀφειλήματα] So, rightly, A. V., and Rev. (compare Luke 11:4). Sin is pictured as a debt, and the sinner as a debtor (compare Matthew 18:28,Matthew 18:30). Accordingly the word represents sin both as a wrong and as requiring satisfaction. In contrast with the prayer, “Forgive us our debts,” Tholuck (“Sermon on the Mount”) quotes the prayer of Apollonius of Tyana, “O ye gods, give me the things which are owing to me.” [source]
Matthew 20:2For a penny [ἐκ δηναρίον] A denarius, the chief silver coin of the Romans at this time, and of the value of about seventeen cents. We must remember to reckon according to the rate of wages in that day. A denarius was regarded as good pay for a day's work. It was the pay of a Roman soldier in Christ's time. In almost every case where the word occurs in the New Testament it is connected with the idea of a liberal or large amount. Compare Matthew 18:28; Mark 6:37; Luke 7:41; John 12:5. For a penny is, literally, out of or on the strength of a penny; the payment being that on the strength of which the agreement was made. The agreement arose out of the demand on the one hand and the promise on the other. -DIVIDER-
-DIVIDER-
[source]
Matthew 10:41Unto one of these little ones [ενα των μικρων τουτων] Simple believers who are neither apostles, prophets, or particularly righteous, just “learners,” “in the name of a disciple” Alford thinks that some children were present (cf. Matthew 18:2-6). [source]
Matthew 13:24Is likened [ωμοιωτη] Timeless aorist passive and a common way of introducing these parables of the kingdom where a comparison is drawn (Matthew 18:23; Matthew 22:2; Matthew 25:1). The case of αντρωπωι anthrōpōi is associative instrumental. [source]
Matthew 18:35From your hearts [απο των καρδιων μων] No sham or lip pardon, and as often as needed. This is Christ‘s full reply to Peter‘s question in Matthew 18:21. This parable of the unmerciful servant is surely needed today. [source]
Matthew 20:1A man that is a householder [αντρωπωι οικοδεσποτηι] Just like αντρωπωι βασιλει anthrōpōi basilei (Matthew 18:23). Not necessary to translate αντρωπωι anthrōpōi just “a householder.”Early in the morning (αμα πρωι hama prōi). A classic idiom. αμα Hama as an “improper” preposition is common in the papyri. Πρωι Prōi is just an adverb in the locative. At the same time with early dawn, break of day, country fashion for starting to work.To hire The middle voice aorist tense, to hire for oneself. [source]
Matthew 20:2For a penny a day [εκ δηναριου την ημεραν] See note on Matthew 18:28. “Penny” is not adequate, “shilling” Moffatt has it. The ek with the ablative represents the agreement (sunphōnēsas) with the workmen “The day” the Greek has it, an accusative of extent of time. [source]
Matthew 25:15According to his several ability [kata tēn idian dunamin)] According to his own ability. Each had all that he was capable of handling. The use that one makes of his opportunities is the measure of his capacity for more. One talent represented a considerable amount of money at that time when a denarius was a day‘s wage. See note on Matthew 18:24 for the value of a talent. [source]
Matthew 25:19Maketh a reckoning [συναιρει λογον] As in Matthew 18:23. Deissmann (Light from the Ancient East, p. 117) gives two papyri quotations with this very business idiom and one Nubian ostracon with it. The ancient Greek writers do not show it. [source]
Matthew 6:12Our debts [τα οπειληματα ημων] Luke (Luke 11:4) has “sins” In the ancient Greek οπειλημα opheilēma is common for actual legal debts as in Romans 4:4, but here it is used of moral and spiritual debts to God. “Trespasses” is a mistranslation made common by the Church of England Prayer Book. It is correct in Romans 4:14 in Christ‘s argument about prayer, but it is not in the Model Prayer itself. See Matthew 18:28,Matthew 18:30 for sin pictured again by Christ “as debt and the sinner as a debtor” (Vincent). We are thus described as having wronged God. The word οπειλη opheilē for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, Bible Studies, p. 221; Light from the Ancient East, New ed., p. 331). We ask forgiveness “in proportion as” It means to send away, to dismiss, to wipe off. [source]
Mark 9:35He sat down and called the twelve [kathisas ephōnēsen tous dōdeka)] Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: “If any man would be first Matthew 18:2 says that he called a little child, one there in the house, perhaps Peter‘s child. Luke 9:47 notes that he “set him by his side.” Then Jesus taking him in his arms (enagkalisamenos aorist middle participle, late Greek word from agkalē as in Luke 2:28) spoke again to the disciples. [source]
Mark 6:38Go and see [υπαγετε ιδετε] John says that Jesus asked Philip to find out what food they had (John 6:5.) probably after the disciples had suggested that Jesus send the crowd away as night was coming on (Mark 6:35.). On this protest to his command that they feed the crowds (Mark 6:37; Matthew 14:16; Luke 9:13) Jesus said “Go see” how many loaves you can get hold of. Then Andrew reports the fact of the lad with five barley loaves and two fishes (John 6:8.). They had suggested before that two hundred pennyworth (δηναριων διακοσιων dēnariōn diakosiōn See note on Matthew 18:28) was wholly inadequate and even that (some thirty-five dollars) was probably all that or even more than they had with them. John‘s Gospel alone tells of the lad with his lunch which his mother had given him. [source]
Luke 19:8If I have taken anything by false accusation [εἴ τι ἐσυκοφάντησα] If - anything does not state a merely possible case, as if Zacchaeus were unconscious of any such extortion; but is a milder way of saying “Whatever I have taken.” See on Luke 3:14. It is an odd coincidence, nothing more, that the fig -mulberry (sycamore) should occur in connection with the fig -shewer (sycophant). It was common for the publicans to put a fictitious value on property or income, or to advance the tax to those unable to pay, and then to charge usurious interest on the private debt. On the harsh exaction of such debts, see Matthew 18:28; Luke 12:58. [source]
Luke 17:4Seven times in a day [επτακις της ημερας] Seven times within the day. On another occasion Peter‘s question (Matthew 18:21) brought Christ‘s answer “seventy times seven” (Matthew 18:22), which see note. Seven times during the day would be hard enough for the same offender. [source]
John 9:38Lord, I believe [Πιστευω κυριε] και προσεκυνησεν αυτωι Kurie here = Lord (reverence, no longer respect as in John 9:36). A short creed, but to the point. And he worshipped him (προσκυνεω kai prosekunēsen autōi). Ingressive first aorist active indicative of proskuneō old verb to fall down in reverence, to worship. Sometimes of men (Matthew 18:26). In John (see John 4:20) this verb “is always used to express divine worship” (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him “God” (John 20:28). Peter (Acts 10:25.) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts 14:18), but Jesus made no protest here. [source]
Hebrews 2:17Wherefore [οτεν] Old relative adverb It behoved him Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17It behoved him [ωπειλεν] Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
1 Peter 3:18For sins [περι αμαρτιων] “Concerning sins” (not his, but ours, 1 Peter 1:18). Περι Peri (around, concerning) with αμαρτιας hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων huper hamartiōn (Hebrews 5:1).Once (απαχ hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
1 Peter 3:18That he might bring us to God [ινα ημας προσαγαγηι τωι τεωι] Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.) [source]
1 Peter 3:18The righteous for the unrighteous [δικαιος υπερ αδικων] Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
2 Peter 1:15Ye may be able [ἔχειν ὑμᾶς] Lit., that you may have it. A similar use of have, in the sense of to be able, occurs Mark 14:8. The same meaning is also foreshadowed in Matthew 18:25, had not to pay; and John 8:6, have to accuse. [source]
2 Peter 1:15At every time [εκαστοτε] As need arises, old adverb, here alone in N.T.After my decease (μετα την εμην εχοδον meta tēn emēn exodon). For εχοδος exodos meaning death see Luke 9:31, and for departure from Egypt (way out, εχ οδος exεχειν υμας hodos) see Hebrews 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the “exodus” of Jesus from earth.That ye may be able Literally, “that ye may have it,” the same idiom with σπουδασω echō and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after την τουτων μνημην ποιεισται spoudasō (I will give diligence, for which see 2 Peter 1:10).To call these things to remembrance (ποιεω tēn toutōn mnēmēn poieisthai). Present middle infinitive of Μνημη poieō (as in 2 Peter 1:10). μναομαι Mnēmē is an old word (from μνειαν ποιουμαι mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
2 Peter 1:15That ye may be able [εχω] Literally, “that ye may have it,” the same idiom with σπουδασω echō and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after την τουτων μνημην ποιεισται spoudasō (I will give diligence, for which see 2 Peter 1:10).To call these things to remembrance (ποιεω tēn toutōn mnēmēn poieisthai). Present middle infinitive of Μνημη poieō (as in 2 Peter 1:10). μναομαι Mnēmē is an old word (from μνειαν ποιουμαι mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
Greek Commentary for Matthew 18:2
Indirect middle voice aorist participle. It may even be Peter‘s “little child” (παιδιον paidion) as it was probably in Peter‘s house (Mark 9:33). [source]
Transitive first aorist active indicative, not intransitive second aorist, εστη estē the midst of them Luke adds (Luke 9:47) “by his side” Both are true. [source]
Reverse Greek Commentary Search for Matthew 18:2
So, rightly, A. V., and Rev. (compare Luke 11:4). Sin is pictured as a debt, and the sinner as a debtor (compare Matthew 18:28, Matthew 18:30). Accordingly the word represents sin both as a wrong and as requiring satisfaction. In contrast with the prayer, “Forgive us our debts,” Tholuck (“Sermon on the Mount”) quotes the prayer of Apollonius of Tyana, “O ye gods, give me the things which are owing to me.” [source]
A denarius, the chief silver coin of the Romans at this time, and of the value of about seventeen cents. We must remember to reckon according to the rate of wages in that day. A denarius was regarded as good pay for a day's work. It was the pay of a Roman soldier in Christ's time. In almost every case where the word occurs in the New Testament it is connected with the idea of a liberal or large amount. Compare Matthew 18:28; Mark 6:37; Luke 7:41; John 12:5. For a penny is, literally, out of or on the strength of a penny; the payment being that on the strength of which the agreement was made. The agreement arose out of the demand on the one hand and the promise on the other. -DIVIDER- -DIVIDER- [source]
Simple believers who are neither apostles, prophets, or particularly righteous, just “learners,” “in the name of a disciple” Alford thinks that some children were present (cf. Matthew 18:2-6). [source]
Timeless aorist passive and a common way of introducing these parables of the kingdom where a comparison is drawn (Matthew 18:23; Matthew 22:2; Matthew 25:1). The case of αντρωπωι anthrōpōi is associative instrumental. [source]
No sham or lip pardon, and as often as needed. This is Christ‘s full reply to Peter‘s question in Matthew 18:21. This parable of the unmerciful servant is surely needed today. [source]
Just like αντρωπωι βασιλει anthrōpōi basilei (Matthew 18:23). Not necessary to translate αντρωπωι anthrōpōi just “a householder.”Early in the morning (αμα πρωι hama prōi). A classic idiom. αμα Hama as an “improper” preposition is common in the papyri. Πρωι Prōi is just an adverb in the locative. At the same time with early dawn, break of day, country fashion for starting to work.To hire The middle voice aorist tense, to hire for oneself. [source]
See note on Matthew 18:28. “Penny” is not adequate, “shilling” Moffatt has it. The ek with the ablative represents the agreement (sunphōnēsas) with the workmen “The day” the Greek has it, an accusative of extent of time. [source]
According to his own ability. Each had all that he was capable of handling. The use that one makes of his opportunities is the measure of his capacity for more. One talent represented a considerable amount of money at that time when a denarius was a day‘s wage. See note on Matthew 18:24 for the value of a talent. [source]
As in Matthew 18:23. Deissmann (Light from the Ancient East, p. 117) gives two papyri quotations with this very business idiom and one Nubian ostracon with it. The ancient Greek writers do not show it. [source]
Luke (Luke 11:4) has “sins” In the ancient Greek οπειλημα opheilēma is common for actual legal debts as in Romans 4:4, but here it is used of moral and spiritual debts to God. “Trespasses” is a mistranslation made common by the Church of England Prayer Book. It is correct in Romans 4:14 in Christ‘s argument about prayer, but it is not in the Model Prayer itself. See Matthew 18:28, Matthew 18:30 for sin pictured again by Christ “as debt and the sinner as a debtor” (Vincent). We are thus described as having wronged God. The word οπειλη opheilē for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, Bible Studies, p. 221; Light from the Ancient East, New ed., p. 331). We ask forgiveness “in proportion as” It means to send away, to dismiss, to wipe off. [source]
Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: “If any man would be first Matthew 18:2 says that he called a little child, one there in the house, perhaps Peter‘s child. Luke 9:47 notes that he “set him by his side.” Then Jesus taking him in his arms (enagkalisamenos aorist middle participle, late Greek word from agkalē as in Luke 2:28) spoke again to the disciples. [source]
John says that Jesus asked Philip to find out what food they had (John 6:5.) probably after the disciples had suggested that Jesus send the crowd away as night was coming on (Mark 6:35.). On this protest to his command that they feed the crowds (Mark 6:37; Matthew 14:16; Luke 9:13) Jesus said “Go see” how many loaves you can get hold of. Then Andrew reports the fact of the lad with five barley loaves and two fishes (John 6:8.). They had suggested before that two hundred pennyworth (δηναριων διακοσιων dēnariōn diakosiōn See note on Matthew 18:28) was wholly inadequate and even that (some thirty-five dollars) was probably all that or even more than they had with them. John‘s Gospel alone tells of the lad with his lunch which his mother had given him. [source]
If - anything does not state a merely possible case, as if Zacchaeus were unconscious of any such extortion; but is a milder way of saying “Whatever I have taken.” See on Luke 3:14. It is an odd coincidence, nothing more, that the fig -mulberry (sycamore) should occur in connection with the fig -shewer (sycophant). It was common for the publicans to put a fictitious value on property or income, or to advance the tax to those unable to pay, and then to charge usurious interest on the private debt. On the harsh exaction of such debts, see Matthew 18:28; Luke 12:58. [source]
Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Matthew 5:25; Matthew 6:12; Matthew 18:24; Luke 11:4. [source]
Literally, debtors, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
Seven times within the day. On another occasion Peter‘s question (Matthew 18:21) brought Christ‘s answer “seventy times seven” (Matthew 18:22), which see note. Seven times during the day would be hard enough for the same offender. [source]
και προσεκυνησεν αυτωι Kurie here = Lord (reverence, no longer respect as in John 9:36). A short creed, but to the point. And he worshipped him (προσκυνεω kai prosekunēsen autōi). Ingressive first aorist active indicative of proskuneō old verb to fall down in reverence, to worship. Sometimes of men (Matthew 18:26). In John (see John 4:20) this verb “is always used to express divine worship” (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him “God” (John 20:28). Peter (Acts 10:25.) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts 14:18), but Jesus made no protest here. [source]
Old relative adverb It behoved him Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
“Concerning sins” (not his, but ours, 1 Peter 1:18). Περι Peri (around, concerning) with αμαρτιας hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων huper hamartiōn (Hebrews 5:1).Once (απαχ hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.) [source]
Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
Lit., that you may have it. A similar use of have, in the sense of to be able, occurs Mark 14:8. The same meaning is also foreshadowed in Matthew 18:25, had not to pay; and John 8:6, have to accuse. [source]
As need arises, old adverb, here alone in N.T.After my decease (μετα την εμην εχοδον meta tēn emēn exodon). For εχοδος exodos meaning death see Luke 9:31, and for departure from Egypt (way out, εχ οδος exεχειν υμας hodos) see Hebrews 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the “exodus” of Jesus from earth.That ye may be able Literally, “that ye may have it,” the same idiom with σπουδασω echō and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after την τουτων μνημην ποιεισται spoudasō (I will give diligence, for which see 2 Peter 1:10).To call these things to remembrance (ποιεω tēn toutōn mnēmēn poieisthai). Present middle infinitive of Μνημη poieō (as in 2 Peter 1:10). μναομαι Mnēmē is an old word (from μνειαν ποιουμαι mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
Literally, “that ye may have it,” the same idiom with σπουδασω echō and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after την τουτων μνημην ποιεισται spoudasō (I will give diligence, for which see 2 Peter 1:10).To call these things to remembrance (ποιεω tēn toutōn mnēmēn poieisthai). Present middle infinitive of Μνημη poieō (as in 2 Peter 1:10). μναομαι Mnēmē is an old word (from μνειαν ποιουμαι mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4. [source]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]