Exegetical and Hermeneutical Commentary of Matthew 18:6
But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea.
Mat 18:6
But whoso shall offend one of these little ones.
The claimers of the young upon the Church
1. In presenting these claims I would remind you of the peculiar tenderness which our Lord Himself manifested in relation to children.
2. I would urge the claims of the children upon the care of the Church by reminding you of their peculiar susceptibility to influence, whether for good or for evil.
3. Their claims are strong when we remember that upon them the Church depends for its future workers.
4. They will not always remain little ones. (F. Wagstaff.)
The crime of degrading men
I. Parents are frequently the cause of many of the faults which grow into great depravities in their children.
II. Our pride and inconsideration may, and often do, result in a train of evils to the character of our servants, of our clerks, and of the working men that are under our care.
III. By the inconsiderate use of our liberty we are in danger of causing men to offend, and of essentially damaging human nature.
IV. Men deteriorate their fellow-men, and weaken society, by such conduct as puts men in their commercial intercourse into very tempting relations to each other.
V. Avarice-and that, too, in its rues: ignoble forms-is continually tempting so-called good men to the injury of their fellow-men.
VI. Great damage is done by men professing godliness, as well as men professing honesty, though not avowedly Christian, by the injustice which lurks, and is almost inherent, in their vanity. (H. W. Beecher.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Mat 18:6; Mat 18:9
Wherefore if thy hand or thy foot offend thee.
Renouncing things that hinder
The every-sided development of all our faculties, the inferior, as well as the more elevated, is certainly to be regarded as the highest attainment, yet he who finds by experience that he cannot cultivate certain faculties-the artistic for example-without injury to his holiest feelings, must renounce their cultivation, and make it his first business, with painstaking fidelity, to preserve entire the innermost life of his soul, that higher life imparted to him by Christ, and which, by the dividing and distracting of his thoughts, might easily be lost, nor must it give him any disturbance, if some subordinate faculty be thus wholly sacrificed by him. Assuredly, however, we must add, that this loss is only in appearance, for, in the development of mans higher life, everything of a subordinate kind which he had sacrificed is again restored with increase of power. (Olshausen.)
Better suffer than sin
It is not merely that we should abstain from actual wrong-doing. That of course. It is not even that we should shun the avenues of sin; but, whatever the pain or loss involved, we are utterly to renounce that which we find to be the occasion of sin. The merely literal and outward is not the thing to dwell open. A man might cut off both hands, or pluck out both eyes, and yet leave the root of sin untouched. What Christ summons to is the surrender of everything, however pleasant, or dear, or seemingly necessary for the present life, and whatever suffering there may be in the surrender, rather than sin against God. The boldly figurative language well expresses the intensity of the change. (Dr. Culross.)
Moral surgery
I. That the sinners sin is his own-a part of himself. Thy right hand. Few people admit the ownership of their sins.
II. That deliverance from sin can be effected only through the sinners own act. Cut it off.
1. Painful. Cut it off.
2. Promptness. Cut with a determined stroke.
3. Persistent. Cut it off.
III. That heroically, in order to make reformation a permanent blessing, must the sinner abandon his sin. Cast it from thee.
1. This figure is suggestive of danger. The last resort.
2. The great Physician Himself urges the operation.
3. Every consideration, past, present, and future calls upon the sinner to decide. It is profitable for thee.
4. The fearful consequences of neglect. Cast into hell. (J. Kelly.)
Self-discipline
The Rev. R. Cecil possessed remarkable decision of character. When he went to Cambridge he made a resolution of restricting himself to a quarter of an hour daily in playing the violin-on which instrument he greatly excelled, and of which he was extravagantly fond; but, on finding it impracticable to adhere to his determination he cut the strings, and never afterwards replaced them. He had studied for a painter; and retained through a life a fondness and taste for the art. He was once called to visit a sick lady, in whose room there was a painting which so strongly attracted his notice, that he found his attention diverted from the sick person and absorbed by the painting; from that moment he formed the resolution of mortifying a taste which he found so intrusive, and so obstructive to him in his nobler pursuits and determined never again to frequent the exhibition.
Self-mortification
This is the circumcision of the heart, the mortifications of earthly members, which is no less hard to be done than for a man with one hand to cut off the other, or to pull out his own eyes, and then rake in the holes where they grew. And yet, hard or not hard, it must be done; for otherwise we are utterly undone for ever. Hypocrites, as artificial jugglers, seem to wound themselves, but do not: as stage-players, they seem to thrust themselves through their bodies, whereas the sword passeth only through their clothes. But the truly religious lets out the life-blood of his beloved lusts, lays them all dead at his feet, and burns their bones to lime, as the king of Moab did the king of Edom (Amo 2:1). As Joshua put down all the Canaanites, so doth grace all corruptions. As Asa deposed his own mother, so doth this, the mother of sin. It destroys them not by halves, as Saul; but hews them in pieces before the Lord, as Samuel. (John Trapp.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. But whoso shall offend one of these little ones] But, on the contrary, whosoever shall cause one of the least of those who believe in me to be stumbled-to go into the spirit of the world, or give way to sin – such a one shall meet with the most exemplary punishment.
Let those who act the part of the devil, in tempting others to sin, hear this declaration of our Lord, and tremble.
A millstone] , an ass’s millstone, because in ancient times, before the invention of wind and water mills, the stones were turned sometimes by slaves, but commonly by asses or mules. The most ancient kind of mills among the inhabitants of the northern nations, was the quern, or hand-mill. In some places in Ireland, Scotland, and the Zetland Isles, these still exist.
Drowned in the depth of the sea.] It is supposed that in Syria, as well as in Greece, this mode of punishing criminals was practised; especially in cases of parricide; and when a person was devoted to destruction for the public safety, as in cases of plague, famine, &c. That this was the custom in Greece, we learn from the Scholiast on the Equites of Aristophanes, , . When a person was drowned, they hung a weight, ( , Suidas,) a vast stone about his neck. See the ancient Scholia upon the Equites, lin. 1360, and Suidas, in . We find also that it was a positive institute of the ancient Hindoo law. “If a woman,” says the precept, “causes any person to take poison, sets fire to any person’s house, or murders a man, then the magistrate, having bound a stone to her neck, shall drown her.” Halhead’s Code of Gentoo Laws, 4to. edition, page 306.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But whoso shall offend one of these little ones,…. Not in age, but are little and mean in their own eyes, and contemptible in the esteem of the world; though otherwise men of great grace, gifts, and usefulness; who may be said to be offended, when they are not received; their persons despised, their ministry rejected, and they reproached and persecuted; and everything done to them to discourage, and cause them to stumble and fall, to drop their profession of Christ, to quit his service, and desert his cause: and that such persons are designed, appears by the following descriptive character of them,
which believe in me; which cannot be said of infants, or little ones in age, and who also are not capable of offence; but must be understood of adult persons, of such who by faith look unto, lay hold on, and receive the Lord Jesus Christ, as their Saviour and Redeemer, and who make a profession of their faith in him; and chiefly of such who preach the doctrine of faith, who having believed, therefore speak; and who are generally the butt of the contempt, reproach, and persecution of men.
It were better for him, that a mill stone be hanged about his neck, and that he were drowned in the depth of the sea. The word translated “depth”, is sometimes used for the Sea itself,
Isa 51:10 and signifies the middle, or deeper path, and answers to the Hebrew phrase, “the heart of the sea”; , used by the Targum, in Ps 46:3 and by Jonathan ben Uzziel, in
Ex 15:8. Jerom thinks, that this was a sort of punishment in use among the Jews, that is here referred to; but this does not appear. The four capital punishments inflicted by them were stoning, burning, slaying with the sword, and strangling z: they had indeed other sorts of punishment, which they borrowed from other nations; and so they might this, either from the Romans, or Greeks, or their neighbours the Syrians. The mill stone, in the original, is called , which may be rendered “the ass mill stone”, being either the nether mill stone, as some think, which was called “the ass”, because, like an ass, it bears the chief of the weight and burden; or else respects such mill stones as were turned about by an ass, in distinction from those that were turned by the hand; for that it was usual with the Jews to make use of asses in grinding, as well as other nations, is certain: hence we read a of “the ass of mills”, that were employed in grinding in the mills, and of one that turned his mill with wild asses b: but it is further to be observed, that mention is made c of , “the ass of an handmill”: which the commentators say d, was a beam on which an handmill was fixed, and was called “the ass.” Now, I should rather think that this is meant than the other. It does not seem likely that a nether mill stone, or one that required an ass to turn it, should be tied to a man’s neck, in order to drown him, when cast into the sea; for our Lord must be thought to refer to a practice somewhere in use: but rather, that such a beam, or log, of an handmill, so called, were wont to be put about the necks of malefactors, in drowning them. Our Lord’s sense is, that it was much better for a man to endure the severest temporal punishment, rather than by offending, and evil treating any of his disciples, expose himself to everlasting destruction. The phrase of having a mill stone about the neck, I find, is sometimes used to denote anything very troublesome and burdensome e.
“The tradition is, a man that marries a wife, and after that learns the law, R. Jochanan says, , “though a mill stone is about his neck”, yet he must study in the law: that is, though his worldly circumstances are narrow, and his wife and family are as burdensome as if he had a mill stone about his neck, he must continue his studies.”
z Misn. Sanhedrim. c. 7. sect. 1. a T. Bab. Moed Katon, fol. 1. 10. 2. Maimon. Hileh. Yom Tob, c. 8. sect. 15. b T Bab. Avoda Zara, fol. 16. 2. c Mish. Zabim. c. 4. sect. 2. d R. Maimon. R. Sampson. & R. Obadiah Bartenora, in. ib. e T. Bab. Kiddusbin, fol. 29. 2.
Fuente: John Gill’s Exposition of the Entire Bible
These little ones ( ). In the same sense as “one such little one” above. The child is the type of believers.
A great millstone ( ), literally, “a millstone turned by an ass.” The upper millstone was turned by an ass (). There were no examples of the adjective (turned by an ass) outside the N.T. until the papyri revealed several for loads requiring an ass to carry them, stones requiring an ass to move them, etc. Deissmann (Light from the Ancient East, p. 81) notes it also in papyri examples about the sale of an ass and tax for an ass’s burden of goods.
The depth of the sea ( ). “The sea of the sea.” probably from , to beat, and so the beating, splashing waves of the sea. “Far out into the open sea, a vivid substitute for ” (McNeile).
Fuente: Robertson’s Word Pictures in the New Testament
A millstone [ ] . Two kinds of millstones were in use; the one turned by hand, the other, and larger, by an ass [] . Here Jesus says an ass – millstone; or, as Rev., a great millstone; Wyc., millstone of asses.
Fuente: Vincent’s Word Studies in the New Testament
Mat 18:6
. But whosoever shall offend one of those little ones. This appears to be added for the consolation of the godly, that they may not be rendered uneasy by their condition, if they are despised by the world. It is a powerful obstruction to the voluntary exercise of modesty, when they imagine, that by so doing they expose themselves to contempt; and it is hard to be not only treated disdainfully, but almost trodden under foot, by haughty men. Christ therefore encourages his disciples by the consoling truth, that, if their mean condition draws upon them the insults of the world, God does not despise them.
But he appears to have had likewise another object in view; for a dispute had arisen amongst them as to the first place of honor, from which it might naturally have been inferred that the Apostles were tainted with sinful ambition. Every man who thinks too highly of himself, or desires to be preferred to others, must necessarily treat his brethren with disdain. To cure this disease, Christ threatens a dreadful punishment, if any man in his pride shall throw down those who are oppressed with poverty, or who in heart are already humbled.
Under the word offend he includes more than if he had forbidden them to despise their brethren; though the man who gives himself no concern about offending the weak, does so for no other reason, than because he does not render to them the honor to which they are entitled. Now as there are various kinds of offenses, it will be proper to explain generally what is meant by offending If any man through our fault either stumbles, or is drawn aside from the right course, or retarded in it, we are said to offend him. (504) Whoever then desires to escape that fearful punishment which Christ denounces, let him stretch out his hand to the little ones who are despised by the world, and let him kindly assist them in keeping the path of duty; for Christ recommends them to our notice, that they may lead us to exercise voluntary humility; as Paul enjoins the children of God to
condescend to men of low estate, (Rom 12:16,)
and again says that
we ought not to please ourselves, (Rom 15:1.)
To hang a millstone about a man’s neck, and drown him in the sea, was the punishment then reckoned the most appalling, and which was inflicted on the most atrocious malefactors. When our Lord alludes to this punishment, we are enabled to perceive how dear and precious those persons are in the sight of God, who are mean and despised in the eyes of the world.
(504) “ L’Escriture dit que nous oftensons ou scandalizons cestuy la.” — “Scripture says that we give offense or scandal to that man.”
Fuente: Calvin’s Complete Commentary
III. YOUR HUMILITY IS MEASURED BY YOUR CONCERN ABOUT YOUR OWN SINS AND LIABILITY TO SIN AND WHAT THIS DOES TO OTHERS (18:69)
A. THE ONE WHO CAUSES STUMBLING IS BETTER OFF DEAD. (18:6)
Mat. 18:6 But whoso shall cause one of these little ones that believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea. This is the antithesis of Mat. 18:5, since to harm or hinder one of these little ones is to attack Jesus! (Cf. Act. 9:4; Act. 5:39) The reason Jesus brings this up is that the Twelve must see that their vying with each other must necessarily tend to produce bitterness, provoke anger and offend one another.
By saying one of these little ones that believe on me, Jesus enlarges the range of His principle. Without excluding little children, He now includes weak Christians for our thoughtful service. Tolbert (Good News From Matthew, 155) asserts that the little one is by definition weak and vulnerable. He looks to others for leadership. To be a leader involves a special responsibility, for his actions may damage those who come under his influence. (Cf. Jas. 3:1 ff) New Christians especially need proper direction and careful reorientation. O my soul, am I such a guide: would it really benefit the progress of a weak Christian to move in beside me, or block it? Would I merely, however unconsciously, drag him down to my own miserable plane? Faithfulness to God is measured not only by the welcome given His messengers (see on Mat. 10:40-42), but also in the conduct we show toward the weakest and most lacking, the most incompetent and those without resources, the slow students, the unaware and the unprepared, in short, the bruised reeds and the smoldering wicks. (Mat. 12:18-21) Whoever takes up the work of unifying humanity in the Kingdom of God, but forgets those who suffer because of the divisions among men or are what they are as a result of these barriers, is on the wrong road. The greatness and utility of our programs and projects must be judged by the prominence they give to the weakest and most undefended, those who are of no use to the powerful nor even to those who struggle to dethrone them to grab their place. Jesus Himself took this latter road, beginning with the nobodies, the little ones who believed in Him, mere babes. (Cf. Mat. 11:25 ff) Unfortunately, the disciples are always in danger of forgetting that their position and strength has been given them by Jesus. (2Pe. 1:9; Eph. 2:3-10; Tit. 3:1-7; 1Co. 6:9-11; Col. 1:12) Constant reminder is necessary for those who are themselves in danger, to keep them helping others in similar peril, since zeal to rescue others is an excellent antidote to complacency. (1Ti. 4:16; Heb. 12:12 f) From this standpoint, there is a lot of little one in every one of us! (See on Mat. 18:8-9.)
Cause to stumble (skandalzein) means to be the bait in the trap which allures the unsuspecting into the trap and ensnares them. (See on Mat. 18:7.) In our context it means to have no regard for others weakness by refusing to adapt ourselves to their intellectual and ethical ignorance and inconsistencies. It is to make a life that is holy and useful to God more difficult for them to live. It is to destroy their innocence by being their encouragement to do the wrong thing, hence push them along the road to forbidden things. To teach another to sin must be the worst sin of all. A stumbling-block is anything in my conduct that causes another to be so shocked, so shaken in conscience that he yields to the temptation to act in some way inconsistent with his principles, and, therefore, sin, and, in so doing, miss the right way to life. It may be some act of mine that violates his conscientious scruples. Whether or not he be over-scrupulous is not the primary question. Rather, the issue is whether or not his conscience has been horrified or shaken from its foundation by what I do. For example, one of these little ones that believe in me, because he knows nothing of our liberty to do what we do, may suppose, without conviction of his right, that he too has that liberty, and in following our example, he sins, because he did not follow his conscience (upon which he will be judged), but our example (on which he will not be judged). For a full discussion of this principle, study Rom. 14:1 to Rom. 15:7 and 1Co. 6:12 to 1Co. 11:1. In these extended texts. Pauls amplified argumentation covers both neutral conduct about which some could be scandalized as well as that openly sinful conduct which is wrong for everyone. In Jesus sermon here (Mat. 18:6) it is clear that He sees as potentially scandalous also for others the disciples selfish ambition to be the most important figure at the expense of others beneath them. The Lords own example in paying the temple tax lest we cause them to stumble shows that situation to have contained a risk He chose not to run. So, Christ-like deference means limiting our freedom so as not to shock the conscience of those little ones to whom Christ has called us to minister. Any habit or action of mine could become a stumbling-block to anyone, with or without my knowledge. It is when I become aware of it that I can and must eliminate the occasion of stumbling. (See on Mat. 18:8 f.)
It is profitable for him has been understood in two different ways:
1.
His deserved punishment. Bruce (Training, 198) explains this view:
It were better for himor, it suits him, it is what he deserves and it is implied, though not expressed, that it is what he gets when divine vengeance at length overtakes him. The mill-stone is no idle figure of speech, but an appropriate emblem of the ultimate doom of the proud. He who will mount to the highest place, regardless of the injuries he may inflict on little ones, shall be cast down, not to earth merely, but to the very lowest depths of the ocean, to the very abyss of hell, with a heavy weight of curses suspended on his neck to sink him down, and keep him down, so that he shall rise no more.
2.
Comparative value to the offender. It is profitable for him in comparison with the severity of the punishment he would receive for causing the loss of those whom he considers inferior to himself. There is a fate worse than death to which even the most gruesome execution would be preferable before being able to carry out the scandalous deed. (See on Mat. 18:8 f.) The particular execution pictured here is that of a convicted man around whose neck a donkey-drawn millstone has been hung, who is then taken by boat to a lonely, particularly deep expanse of sea and there pushed overboard to drown. (Cf. Revelations use of a similar figure: Rev. 18:21) That drowning was not a Jewish punishment does not mean that it was never utilized by Jews nor by others! (Cf. Antiquities, XIV, 15, 10; XV, 3, 3) For the man who looks kindly toward anything in himself which proves the ruin of his brother, the millstone would be a profitable investment! Better a millstone than a stumbling-block!
Have you ever heard Jesus use stronger language than this? The great crimes against humanity and social sins are not denounced in sterner language. The heinousness of putting a temptation to sin in the path of weak disciples surpasses the outrageousness of murder or suicide, in that, in the same act of wounding the conscience of the little one, the person dooms the soul of the other and actually defaces all that is Christ like in his own nature. Jesus must speak frankly, because most would tend to consider it a minor thing to cause one of these little ones to stumble, because of the relative unimportance of the person against whom the offence is committed. (What I did wont matter much, because the other person is only a . . .) Jesus purpose in pronouncing the death sentence preferable is to bring the careless up short face to face with Gods justice: if the smallest kindness shown the least disciple will not go unrewarded (Mar. 9:41; cf. Mat. 10:42), then the apparently most insignificant scandal ruining the least disciple will not go unpunished either. We must feel the outrageous barbarity and heinousness of ruining a persons character by being the reason they do what they know is evil. What a horrible reality to which to awaken! The question is not, what if only one lowly person should be damned because of my bad influence, but, how many have already gone down the drain because of my warped representation of Jesus Christ? How much do I already owe my Lord? (See on Mat. 18:24.) But there is hope of mercy: that such a fate can be avoided is evident from what follows.
That Jesus has not left the theme of true greatness in the Kingdom is evident from the consideration that, although these little ones are to be cherished for Christs sake, yet to be in any sense the enemy of even one of them is to be judged worthy of the most horrible death, and none on earth are to be more highly respected than they! Can anyone reasonably aspire to an importance or greatness superior to this?
See Mat. 18:22-35 for Fact Questions.
Fuente: College Press Bible Study Textbook Series
(6) Whoso shall offend.The words seem to indicate the thoughts which rise unbidden in the minds of men in proportion as they are Christ-like in character. We gaze on the innocent beauty of childhood with love and admiration. What if that beauty should be marred by the taint of evil? What if those who do the Tempters work should cause the little one to stumble and to fall?
That a millstone were hanged about his neck.The word for millstone indicates the larger stone-mill, in working which an ass was commonly employed, as distinguished from the smaller handmill of Luk. 17:35. The punishment was not recognised in the Jewish law, but it was in occasional use among the Greeks (Diod. Sic. xvi. 35), and had been inflicted by Augustus (Sueton. Aug. lxvii.) in cases of special infamy. Jerome states (in a note on this passage) that it was practised in Galilee, and it is not improbable that the Romans had inflicted it upon some of the ringleaders of the insurrection headed by Judas of Galilee. Our Lords words, on this assumption, would come home with a special vividness to the minds of those who heard them. The infamy of offending one of the little ones was as great as that of those whoso crimes brought upon them this exceptional punishment. It was obviously a form of death less cruel in itself than many others, and its chief horror, both for Jews and heathen, was, probably, that it deprived the dead of all rites of burial. St. Mark and St. Luke, it may be noted, insert here the complaint of St. John, that he had seen one casting out devils in the name of Jesus, and this must be taken into account as an element in the sequence of thought. He was unconsciously placing himself among those who were hindering the work of Christ, and so offending those who believed in him. (See Note on Mar. 9:38.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Shall offend The word offend, at the present day, signifies to irritate or make angry. It here, however, signifies to cause to sin or to apostatize. It is to make one offended with Christ. Hence, as on the one hand he who receives, or cherishes, the humble Christian receives Christ himself; so he who causes the humble Christian to lose his religion and his soul, renders himself liable to unutterable condemnation. See note on Mat 18:7.
A millstone were hanged about his neck drowned The millstone here specified was not the domestic hand-stone, turned by women, in grinding. See note on Mat 24:41. Besides this there was among the Jews the heavy sort, of which the upper stone was turned by the ass, and hence in the original called the ass-millstone. Hanged about his neck to secure his sinking. In the depth of the sea In the main centre of the sea. The capital punishments among the Jews were either burning, stoning, strangling, or beheading. Drowning was and is prevalent among other Eastern nations, and it existed even among the Greeks. This was said to be the punishment for the crime of sacrilege, to which the crime of seducing a soul from Christ is analogous. The intensity of the depth is described as the image of the utter ruin which his crime deserves. It of course implies that he perishes under the divine displeasure, and receives from God the depth of punishment of which the human penalty is so apt an image. Indeed, the whole must be figurative. Our Lord could not mean that in any case a civil or state punishment would be inflicted upon the man who should cause a Christian to fall into sin.
Fuente: Whedon’s Commentary on the Old and New Testaments
“But whoever shall cause one of these little ones who believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea.”
No wonder then that it is seen as so dreadful to cause such a one ‘to stumble’ or ‘be ensnared’ (skandalizo – the skandalon was the trigger that set off a trap or snare). For to cause such a young believer to stumble and fall to the ground is, as it were, to make Jesus stumble and fall to the ground. And Jesus says here that such behaviour deserves capital punishment of the most severe kind. Drowning was a Roman method of execution. And here the success of the drowning is ensured by having a huge millstone, in this case large enough to require a donkey to drive it, tied around the neck, so as to ensure that once the person has been thrown from a boat into the sea (or from a precipice, Jesus is concerned with the end not the method), he sinks without trace. Death at sea was an abhorrent thought to a Jew for such a person had no grave (compare Rev 20:13). And yet that form of death would be better for a man than the fate that is in store for someone who makes His little ones stumble, or go astray. The idea behind the word ‘to stumble’ includes ‘to be entrapped’. Either way the little one has been led into sin by the words or example or failure to care of someone who should have known better.
The ludicrous picture of the huge millstone emphasises the seriousness of the offence, for no one would even consider using such a large weight for such an execution (the thickness of rope that would be required would be as thick as the neck). It must thus be seen as signifying ‘making doubly sure’. There is no escape from it.
But how are little ones caused to stumble? In context it is by those who are themselves not providing the right example. By not walking in humility and lowliness, by not revealing Jesus, by not shining as lights in the world (Mat 5:14; Mat 5:16), they are thus leading others astray. For how we behave speaks louder than what we say, and one good example is worth a thousand words. However we may no doubt also see behind this false teaching which leads people in the wrong way, for that is equally condemned in Scripture (2Pe 2:1), unnecessary disparagement, acting towards young believers with a wrong attitude, lack of pastoral care and so on. Compare how Jesus described Peter as becoming a stumbling block to Jesus Himself (Mat 16:23).
Fuente: Commentary Series on the Bible by Peter Pett
A warning:
v. 6. But whoso shall offend one of these little ones which believe in Me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
v. 7. Woe unto the world because of offenses! For it must needs be that offenses come; but woe to that man by whom the offense cometh!
Christ is now fairly launched upon a subject which is very near and dear to Him, because of His love for all the lowly and humble. He has in mind not only the little children, though they are His first consideration, but all the lowly and unassuming, the small ones in the kingdom of heaven, that believe on Him. They may not excel in great intellectual accomplishments, they may not stand out before others in those matters which are commonly accounted great in this world; they are simple, unpretentious Christians. But woe unto him that should offend one of these, that should lay a temptation before them in any form, that should lead them into sin, that should replace their simple faith by doubts regarding the Scriptures and their Savior. Many a Christian has been offended, scandalized, been led into doubt, and thus to misbelief and despair by the bantering, frivolous tone employed by such as pretend great learning, whenever they refer to the Bible and the way of redemption. Christ speaks with great feeling. He suggests a punishment which would approximately fit the crime, a fate which would be preferable to the transgression of offending in the manner shown by Him. Let a large millstone, of the kind used in mills driven by animals, be hung about the neck of such a one as contemplates so heinous a transgression, rather than that the offense be done. The entire subject of offenses is extremely distasteful to Jesus. He pronounces a woe upon the world because of them, for a large part of actual sins committed are due to suggestions, temptations, deliberate attempts at leading astray, coming from without. It is true, indeed, that offenses will come, on account of the perverted heart and mind of natural man. God is not responsible for the evil, but the evil lives in the world since the fall of Adam. Out of the evil hearts proceed the sinful desires, and these break forth in sinful deeds, and so scandals are inevitable. They find their way into the midst of the external Church of God, every heretic claiming for himself the support of Scriptures. “Therefore one should learn to know that scoundrel, the devil, who ornaments and sells himself under the name of God. For all false teachers and heretics claim for themselves the name of God, as you see in the case of the Pope, the sacrament-heretics, the Anabaptists, and all schismatics. But the Christians are not excused if they permit themselves to be led astray. For Christians should indeed be childlike, but in Christ, not outside of Christ. For Christ the Lord has warned them sufficiently against the false schismatics that would come and attempt to seduce them under the name of Christ. ” Woe to that man through whom the scandal comes, that is guilty of causing other men to sin!
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 18:6 . Comp. Mar 9:42 ; Luk 17:2 .
] Opposite of , meaning: will have been to him the occasion of his fall, especially of his apostasy from the faith (Mat 5:29 , Mat 11:6 ).
] not to be understood, any more than , Mat 18:5 , of literal children (Holtzmann), and consequently not to be used as proof of the faith of little children (Baur, Delitzsch), but as meaning: one of those little ones , a way of designating modest, simple-minded, unassuming believers, that had just been suggested by seeing in the child then present a model of such simplicity. This is not quite the same as , Mat 10:42 (Mat 25:40 ), where the expression is not borrowed from the illustration of a child.
, , . . .] For the construction; comp. note on Mat 5:29 . “But whoever will have offended one of those little ones,” it is of service to him, with a view to , i.e. in hunc finem ut . That, which such a person may have come to deserve, is thus expressed in the form of a divine purpose , which his evil deed must help him to bring about; comp. Joh 11:50 . A comparative reference of (Jerome: “quam aeternis servari cruciatibus;” others: than again to commit such a sin) is a pure importation.
] The larger mills (in contradistinction to the , Mat 24:41 ) were driven by an ass ; Buxtorf, Lex. Talm. p. 2252. Comp. also Anth. Pal. ix. 301; Ovid, A. A. iii. 290.
The (Wesseling, ad Diod. Sic. xvi. 35; Hermann, Privatalterth. 72, 26; Casaubon, ad Suet. Oct. 67) was not a Jewish method of putting to death, neither was it a practice in Galilee (Joseph. Antt. xiv. 15. 10), but belonged to the Greeks, Romans, Syrians, and Phoenicians. Consequently it here expresses in a manner all the more vivid and awe-inspiring that punishment of death to which the man in question has become liable, and which is intended to represent the loss of eternal life; comp. Mat 18:7-9 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
Ver. 6. But whoso shall offend, &c. ] By false doctrine, or loose life, or making a prey of their simplicity and humility, which many times draws on injury. A crow will stand upon a sheep’s back, pulling off wool from her side. She dare not do so to a wolf or a mastiff. a
That a millstone were hanged, &c. ] The nether millstone, called in Greek the ass, either because it is the larger and thicker of the two; or because the millstone was drawn about by the help of the ass, . This kind of punishment the greatest malefactors among the Jews were in those days put to, as saith St Jerome. And hereby is set forth the heaviest of hell torments. Thus the beast of Rome (that grand offender of Christ’s little ones, whom he worrieth and maketh havoc of) is threatened (by a like kind of punishment) to be cast alive into the burning lake,Rev 19:20Rev 19:20 . And for his city Babylon, a mighty angel is seen to take up a stone like a great millstone, and cast it into the sea, saying, “Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.” This, by an elegant and emphatic gradation, notably sets forth the remediless ruin of Rome; in that an angel, a strong angel, taketh a stone, and a great stone, even a millstone, which he letteth not barely fall, but casteth, and with impetuous force thrusteth, into the bottom of the sea, whence nothing ordinarily is recovered, much less a millstone, thrust from such a hand with such a force.
Drowned in the depth of the sea ] In that part of the sea that is farthest off from the shore: q.d. he is a brat of fathomless perdition, he shall be desperately drowned in destruction, ita ut in aquae summitate rursus non ebulliat, so that he would not bubble again to the surface of the water. So the Romans served their parricides, and the Grecians other grievous malefactors: they wrapped them up in lead, and cast them into the deep.
a A large, powerful dog with a large head, drooping ears and pendulous lips, valuable as a watch-dog. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] Here St. Mark and St. Luke insert the saying of John respecting one casting out dmons in Jesus’ name, who followed not with the Apostles: which it appears gave rise to the remark in this verse. St. Luke however goes on no further with the discourse: St. Mark inserts also our ch. Mat 10:42 .
The verbs , , may perhaps be understood in their strict tenses: it is better for him that a millstone should have been hanged, &c., and he drowned. before the day when he gives this offence . But this is somewhat doubtful. The aorists more probably, as so often, denote an act complete in itself and accomplished at once: without any strict temporal reference. The punishment here mentioned, drowning , may have been practised in the sea of Galilee (‘secundum ritum provinci ejus loquitur, quo majorum criminum ista apud veteres Judos pna fuerit, ut in profundum ligato saxo demergerentur.’ Jerome in loc.). De Wette however denies this, saying that it was not a Jewish punishment; but it certainly was a Roman, for Suetonius mentions it as practised by Augustus on the rapacious attendants of Caius Csar (Aug [146] ch. xlvii.): and a Macedonian (Diod. Sic. xvi. 35, , ). Compare also Livy i. 51, where Turnus Herdonius (“novo genere leti,” it is true) “dejectus ad caput aqu Ferentin, crate superne injecta, saxisque congestis, mergitur.”
[146] Augustine, Bp. of Hippo , 395 430
, as belonging to a mill turned by an ass, and therefore larger than the stones of a handmill. In the Digests, the ‘ mola jumentaria ’ is distinguished from the ‘ mola manuaria ;’ and in Cato, de re rustica, c. 10, we have ‘molas asinarias duas, trusatiles unas.’
, i.e. the deep part, in the open sea.
Fuente: Henry Alford’s Greek Testament
Mat 18:6 . : the opposite of receiving; treating harshly and contemptuously, so as to tempt to unbelief and apostasy. The pride and selfish ambition of those who pass for eminent Christians make many infidels. . . .: one of the large class of little ones; not merely child believers surely, but all of whom a child is the emblem, as regards social or ecclesiastical importance. Those who are caused to stumble are always little ones: “majores enim scandala non recipiunt,” Jerome. One of them: “frequens unius in hoc capite mentio,” Bengel. This is the one text in which Jesus speaks of Himself as the object of faith ( vide The Kingdom of God , p. 263). : vide on Mat 5:29 . Fritzsche finds here an instance of attraction similar to that in Mat 10:25 , . . Instead of saying . , the writer puts both verbs in the subjunctive after . . The Greeks called the upper millstone the ass ( , Hesychius), but they did not use the adjective . The meaning therefore is a millstone driven by an ass, i.e. , a large one, as distinct from smaller-sized ones driven by the hand, commonly used in Hebrew houses in ancient times. “Let such a large stone be hung about the neck of the offender to make sure that he sink to the bottom to rise no more” such is the thought of Jesus; strong in conception and expression, revealing intense abhorrence. . .: in the deep part of the sea. So Kypke, who gives examples; another significantly strong phrase. Both these expressions have been toned down by Luke. : drowning was not a form of capital punishment in use among the Jews. The idea may have been suggested by the word denoting the offence, . Bengel remarks: “apposita locutio in sermone de scandalo, nam ad lapidem offensio est” = “let the man who puts a stone in the path of a brother have a stone hung about his neck,” etc. Lightfoot suggests as the place of drowning the Dead Sea, in whose waters nothing would sink without a weight attached to it, and in which to be drowned was a mark of execration.
Fuente: The Expositors Greek Testament by Robertson
offend = cause to offend, as in w. 8, 9, and Mat 16:27,
little ones. Not the same as in Mat 18:2.
believe in. See App-150.
a millstone = an ass-millstone. Onikos. Occurs only here and Luk 17:2; but frequently in the Papyri (see Deissmann, New Light, &c, p. 76). Here denoting a great millstone requiring an ass to turn it.
about. Greek. epi = upon. App-104. But all the texts read “peri ” = around. App-104.
drowned. See note on Mat 14:30.
the depth = the deep sea (i.e. the sea as to its depth).
the sea = the sea (as to its surface). So in Rev 18:17.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] Here St. Mark and St. Luke insert the saying of John respecting one casting out dmons in Jesus name, who followed not with the Apostles: which it appears gave rise to the remark in this verse. St. Luke however goes on no further with the discourse: St. Mark inserts also our ch. Mat 10:42.
The verbs , , may perhaps be understood in their strict tenses: it is better for him that a millstone should have been hanged, &c., and he drowned. before the day when he gives this offence. But this is somewhat doubtful. The aorists more probably, as so often, denote an act complete in itself and accomplished at once: without any strict temporal reference. The punishment here mentioned, drowning, may have been practised in the sea of Galilee (secundum ritum provinci ejus loquitur, quo majorum criminum ista apud veteres Judos pna fuerit, ut in profundum ligato saxo demergerentur. Jerome in loc.). De Wette however denies this, saying that it was not a Jewish punishment; but it certainly was a Roman, for Suetonius mentions it as practised by Augustus on the rapacious attendants of Caius Csar (Aug[146] ch. xlvii.):-and a Macedonian (Diod. Sic. xvi. 35, , ). Compare also Livy i. 51, where Turnus Herdonius (novo genere leti, it is true) dejectus ad caput aqu Ferentin, crate superne injecta, saxisque congestis, mergitur.
[146] Augustine, Bp. of Hippo, 395-430
, as belonging to a mill turned by an ass, and therefore larger than the stones of a handmill. In the Digests, the mola jumentaria is distinguished from the mola manuaria; and in Cato, de re rustica, c. 10, we have molas asinarias duas, trusatiles unas.
, i.e. the deep part, in the open sea.
Fuente: The Greek Testament
Mat 18:6. , shall offend) sc. by putting a stumbling block in the way of either his faith or practice, by provoking to pride or strife, by calling him away from the virtues of that early age. The greatest reverence is due to a child, if you are employed in anything which is wrong.[807] Children are more easily impressible; therefore they are more easily injured.- , who believe) Jesus paid great attention to little children, and endued them with faith; see ch. Mat 14:21, Mat 19:13-14, and Mat 21:15-16.- , it is expedient for him) i.e., it is his interest-it were better for him; for drowning is far less horrible than the fire spoken of in Mat 18:8, or the lake of fire mentioned in Rev 19:20.- , a millstone)[808] An appropriate phrase in a discourse concerning offence, for stumbling is produced by stones.-, be drowned) A frequent and horrible punishment.[809]-, the sea) sc. the deep; see Gnomon on Act 27:5.- , of the sea) which was near at hand; see ch. Mat 17:27.
[807] See Juvenal xiv. 47, 48.-(I. B.)
[808] Literally, an ass millstone-i.e. the millstone of a mill worked by an ass, and therefore larger than a common hand-mill.-(I. B.)
[809] In opposition to the kingdom of heaven.-V. g.
Maxima debetur puero reverentia, si quid
Turpe paras.-ED.
Fuente: Gnomon of the New Testament
Our King’s Warning against Offences, especially those which injure the Little ones
Mat 18:6. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
To bless a little one is to entertain the Saviour himself. To set one’s self to pervert the simple, or to molest the humble, will be the sure way to a terrible doom.
Little ones which believe in Jesus are specially under his guardian care, and only the desperately malicious will attack them, or seek to make them stumble. Such an evil person will gain nothing, even should he win the easy victory he looks for: he will, on the contrary, be preparing for himself a terrible retribution. It were better for him that the biggest of millstones, such as would be used in a mill worked by an ass, were hanged about his neck, and that he, himself, were then hurled overboard, and drowned in the depth of the sea. He will sink surely, sink infamously, sink never to rise again. The haters of the humble are among the worst of men, for their enmity is unprovoked. They may hope to rise by oppressing or duping the simple-hearted; but such conduct will prove their certain destruction sooner or later. It is the lowly Lord of the lowly who pronounces this condemnation; and he is soon to be the Judge of quick and dead.
Mat 18:7. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!
It is a sad world because of stumbling-blocks. This is the great misery of every age. Occasions for falling into sin are terribly many; and from the formation of society it seems as if it must be so. “It must needs be that offences come.” While man is man, his surroundings will be trying, and his fellow-men will too often become occasions of evil to him. This brings woe unto the world; but the centre of that woe will be with the guilty cause of the stumbling, be that stumbling what it may. Those who try to be the greatest are great causers of offences: the humble are the least likely to make others stumble. “Woe, therefore, is the sure heritage of the proud; for he is that man by whom the offence cometh.
Mat 18:8-9. Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.
Here our Lord repeats a passage from the Sermon on the Mount. (Mat 5:29-30.) Why should he not? Great lessons need to be often taught; especially lessons which involve painful self-denial. It is well when at the close of a man’s ministry he can preach the same sermon as at the beginning. Some in these days change continually; Jesus is the same yesterday, today, and for ever.
Temptations and incitements to sin are so dangerous that, if we find them in ourselves, we must at any cost be rid of the causes of them. If escape from these temptations should cause us to be like men who are halt or maimed, or have only one eye, the loss will be of small consequence so long as we enter into life. Better to miss culture through a rigid Puritanism, than to gain all the polish and accomplishments of the age at the expense of our spiritual health. Though at our entrance into the divine life we should seem to have been largely losers by renouncing habits or possessions which we felt bound to quit, yet we shall be real gainers. Our main concern should be to enter into life; and if this should cost us skill of hand, nimbleness of foot, and refinement of vision, as it may, we must cheerfully deny ourselves that we may possess eternal life. To remain in sin and retain all our advantages and capacities will be an awful loss when we are cast into hell fire, which is the sure portion of all who persevere in sinning. A lame, maimed, naif-blinded saint is, even on earth, better than a sinner with every faculty fully developed. It is not necessary that hand, or foot, or eye should make us stumble; but if they do, the surgical process is short, sharp, decisive-Cut them off, and cast them from thee, or, Pluck it out, and cast it from thee. The half-educated, timid, simple-minded believer, who, to escape the snares of false science, worldly cunning, and courtly pride, has cut himself off from what men call “advantages”, will, in the end, prove to have been far wiser than those who risk their souls for the sake of what worldlings imagine to be necessary to human perfecting. The man who believes God, and so is set down as losing his critical eye, is a wiser person than he who by double acumen doubts himself into hell. Two hands, two feet, and two eyes will be of small advantage if cast into everlasting fire. Let the reader note that the terrible terms here employed are not the creation of the dark dreams of mediaeval times, but are the words of the loving Jesus.
Mat 18:10-11. Take heed that ye despise not one of these little ones; for 1 say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost.
The humble in heart, though judged to be fools among the ungodly, must not be so judged of by us. Take heed that ye despise not one of these little ones. We must see to it that we never look down on them with the pity which is akin to contempt. They are very dear to God: they are cared for by angels, ay, by the presence angels who dwell near the eternal throne. Their angels are not in the rear rank, but in heaven do always behold the face of the Father. The highest courtiers of glory count it their honour to watch over the lowly in heart. Those who are servants to poor saints and little children are allowed free entrance to the King: what must he think of his little ones themselves?
Nay, this is not all. Jesus himself cares for the poorest and neediest. Yes, he came to save that which was lost. How dare we then be proud, and despise a child because of its youth, or a man because of his poverty, or his want of intelligence? The angels and the angels’ Lord care for the most despised of our race; shall not we?
Mat 18:12. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?
We may not even think harshly of wandering ones. He who would not have us despise the little will not have us neglect the lost. Nay, the lost are to have special consideration. Is not the owner of a flock for the moment more concerned about the one astray, than the ninety and nine which are safe? The lost one is not better than any one of the others, but it is brought into prominence by its condition. It is not to the shepherd the object of deserved blame, much less of contempt; but his main thought is sympathy with its danger, and the fear that it may be destroyed before he can find it. To save it, he makes a mountain journey, in person, neglecting the large flock in comparison with his care of the one. This is good argument for despising none-not only of the least, but of the most erring. How think ye? Ye who yourselves were once astray, and have been restored by the Shepherd and Bishop of souls, how think ye?
Mat 18:13. And if so be that he find it, verily I $ay unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.
In the shepherd’s case we read, If so be that he find it; but our great Shepherd fails not, and is not discouraged. He brings back all the sheep that his Father gave him.
That sheep which, after wandering, is found, gives the shepherd more immediate joy than all the rest, just because it had caused him more present concern. Its rescue brought it to the front in his mind: he was forced to do more for it than for the ninety and nine, and therefore, estimating its value by what it has cost him, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. He is not vexed by his loss of time, nor angry because of his extra labour; but his joy is undiluted and overflowing. Evidently the Good Shepherd does not despise the little one because of its straying; for, having restored it, he allots it a chief place in his thoughts of joy; yea, he gets from it, though it be but one, more than from ninety and nine others of the best of his flock.
Mat 18:14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
We may ourselves complete the parallel as to the Shepherd of souls; it is too obvious to need the Saviour to rehearse it.
In the words before us, our Lord further avers that our Father who is in heaven wills not that any one of these little ones should perish. Hence, we may not despise any of them; nor, indeed, despise any because of their being lowly, and of mean estate. Humble in their own estimate of themselves, and lightly esteemed among men, as the Lord’s people often are, and surrounded by cruel foes, as is frequently the case, the heavenly Father wills not their destruction, nor can they be destroyed. We must not treat the poor, the obscure, the little-gifted, as though we thought they would be better out of our way, or as if they were of no consequence whatever, and could be most properly ignored. This is in a certain sense to make them perish; for those whom we regard as nothing become to us as if they were nothing. He who sits in the highest heavens seeks out those who are lowly in heart, and of a contrite spirit because of their wanderings, and he sets great store by them. Our Father in heaven will not have us despise those who are precious in his eyes.
Fuente: Spurgeon’s The Gospel of the Kingdom
world
kosmos = world-system. Joh 7:7; Rev 13:3-8 (See Scofield “Rev 13:8”).
Fuente: Scofield Reference Bible Notes
offend: Psa 105:15, Zec 2:8, Mar 9:42, Luk 17:1, Luk 17:2, Act 9:5, Rom 14:13-15, Rom 14:21, Rom 15:1-3, 1Co 8:9-13, 1Co 10:32, 1Co 10:33, 2Th 1:6-9
little: Mat 18:10, Mat 18:14, Zec 13:7, Luk 17:2
that a: This mode of punishment appears to have obtained in Syria as well as in Greece, especially in cases of parricide. That it was customary in Greece we learn from Suidas, in , and the scholiast on the Equites of Aristophanes: [Strong’s G3752], [Strong’s G1063], [Strong’s G2671], [Strong’s G5099], [Strong’s G922], [Strong’s G575], [Strong’s G5137], [Strong’s G2910]. “When a person was drowned, they hung a weight about his neck.”
Reciprocal: Exo 15:5 – depths Deu 22:8 – thou bring Psa 73:15 – offend Mat 5:30 – offend Mat 25:40 – the least Mar 14:21 – good Luk 9:48 – Whosoever shall receive this Rom 14:20 – For 1Co 9:15 – for 2Co 6:3 – General Phi 1:10 – without Phi 2:4 – General
Fuente: The Treasury of Scripture Knowledge
18:6
To offend means to cause to stumble or go wrong, which indicates it has reference to those old enough to be responsible for their conduct and also liable to temptation. Such a person is called a little one figuratively because he has complied with verse 3. Physical death by drowning would be a mild fate in comparison with that awaiting one who has caused a humble disciple of Christ to stumble and fall.
Fuente: Combined Bible Commentary
But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.
[It were better for him that a millstone were hanged about his neck, etc.] It is good for him; in Talmudic language.
A millstone seems to be said in distinction from those very small mills wherewith they were wont to grind the spices that were either to be applied to the wound of circumcision, or to be added to the delights of the sabbath. Hence the Gloss of R. Solomon upon Jer 25:10; “The sound of mills and the light of the candle”: “The sound of mills (saith he), wherewith spices were ground and bruised for the healing of circumcision.”
That Christ here speaks of a kind of death, perhaps nowhere, certainly never used among the Jews; he does it either to aggravate the thing, or in allusion to drowning in the Dead sea, in which one cannot be drowned without some weight hung to him: and in which to drown any thing, by a common manner of speech, implied to devote to rejection, hatred, and execration; which we have observed elsewhere.
Fuente: Lightfoot Commentary Gospels
Mat 18:6. Cause to offend, or stumble. By pride, to cause others to fall into unbelief (the opposite of receiving); not a mere wounding of over sensitive feelings, or offending a morbid and incorrect sense of right. Such an application would destroy all right as well as all hope. A warning in regard to our treatment of humble Christians, especially of Christian children.
One of these little ones which believe in me. The weak, unpretending, outwardly insignificant, the children, the poor, the ignorant, and the weak-minded are all included. Only he who feeds the lambs can feed the sheep (Joh 20:15).
It is profitable for him that (to this end). This would be the purpose subserved by such conduct.
A great millstone. The large stone used in a mill driven by asses.
He be sunk in the depth of the sea. Capital punishment by drowning was common among the Greeks and Romans, probably not among the Jews.The profit of dominating over the conscience, is a burden about the neck of the offender which involves his destruction. A warning both to individual and ecclesiastical bodies. The principle proved true in the case of the Jewish hierarchy.
Fuente: A Popular Commentary on the New Testament
RESPONSIBILITY OF OFFENDING THE LITTLE ONES
Mat 18:6-8; Mar 9:42-44. Whosoever may offend one of these little ones who believe in Me, it is better for him rather if a millstone is hung round his neck, and he has been plunged into the sea. If thy hand may offend thee, cut it off; it is good for thee to enter into life maimed, rather than having two hands to go away into hell, into the fire that can not be quenched, where the worm dieth not, and the fire is not quenched.
Mat 18:7 : Woe unto the world because of offenses! It is necessary that offenses come; but woe to that man by whom the offense cometh! So long as we are on probation, temptation, which is but another name for offense, supervenes as a logical sequence. Our Lord is here speaking primarily of natural infants, but also including the spiritual; i.e., young converts. You see the awful and momentous responsibility devolving on all the people who offend these infants, natural and spiritual. What does this mean? It simply means leading them into sin, by precept or example, nolens, volens. There is a deep sleep on all the world appertaining to this awful responsibility. By the wonderful redeeming grace of Christ, every human being is born in the kingdom of God, and only gets out by sinning out. O what an awful wreckage is everywhere going on! Parents and Churches are blind to these stupendous facts. How long infantile justification is retained depends upon the light shining in the home, and the opportunities available. With some, the age of responsibility is reached much earlier that in case of others. Which should be the grand enterprise of all parents, to so bring up their children in the nurture and admonition of the Lord, so culture and fortify, as to retain them indefinitely in the kingdom. I trow, this will be the normal economy during the millennium, when the generations will look back on their predecessors with horror and astonishment, because they permitted their children to sin away their infantile justification, become backsliders, and take chances between reclamation and damnation. Doubtless the majority who go from earth to populate heaven during these probationary ages, die in their infancy, thus including one-half of the whole human race, in reference to whom there is no defalcation. Awful responsibilities in eternity and judgment await the people who have been instrumental in leading infants to commit sin. How frequently the parents, brothers, and sisters thus inadvertently crimson their hands in the blood of the little ones, actually leading them across the line, out of infantile justification, into the kingdom of Satan! God sets great store on these infants, both natural and spiritual, because His Son left heaven and suffered and died for them. He wants them to glorify Him on earth, people heaven, and do His will through all eternity. Hence the awful responsibility devolving on the audacious person who may prove instrumental in their abduction out of the kingdom. O how reckless, thoughtless, and foolhardy people are in their treatment of the little ones! Offend here is scindahzo, from scandalon, and means a stumblingblock. Therefore anything said or done, causing an infant or a young convert to waver or stumble in the rectilinear way of truth, innocence, and righteousness, is the offense here so rigidly stigmatized and terrifically anathematized. We know that infants have evil tempers, which nothing but entire sanctification can remove. The mere existence of this hereditary evil does not vitiate their justification, as they received it by irresponsible heredity; while its arousement would lead to voluntary acts of sin, calculated to forfeit their justification, and occasion stumbling and falling. Paul says: Fathers, provoke not your children to wrath; i.e., do nothing to make them angry. The responsibility of parents, permitting their children to associate with evil companions, is simply immeasurable, amounting to the awful reality of giving them a ticket over the Black Valley route to hell.
Fuente: William Godbey’s Commentary on the New Testament
Verse 6
This would seem, from Mark 9:42, to have been said in reply to a remark made by John, which is there given.–Offend; obstruct his course in seeking salvation.
Fuente: Abbott’s Illustrated New Testament
18:6 {2} But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea.
(2) We ought to have great respect for our brethren no matter how base they may be: and he that does otherwise shall be sharply punished.