The Rev. inserts then after who, thus restoring the Greek ara, which the A. V. overlooks. Who then? Who, as things stand. Since one of our number has been doubly honored in being called "the rock," and in being appointed to take part in a special miracle, who then is greatest?
Be converted [στραφητε] . The word converted has acquired a conventional religious sense which is fundamentally truthful, but the essential quality of which will be more apparent if we render literally, as Rev., except ye turn. The picture is that of turning round in a road and facing the other way.
Shall not enter [ου μη εισελθητε] . But the double negative is very forcible, and is given in Rev. in noise. So far from being greatest in the kingdom of heaven, ye shall not so much as enter.
As this little child. Not, as this little child humbles himself, but, shall make himself humble as this little child is lowly; shall willingly become by spiritual process what the child is by nature.
A millstone [μυλος ονικος] . Two kinds of millstones were in use; the one turned by hand, the other, and larger, by an ass [ονος] . Here Jesus says an ass - millstone; or, as Rev., a great millstone; Wyc., millstone of asses.
Leave upon the mountains. The text here is disputed. Both A. V. and Rev. follow a text which reads : "Doth he not, leaving the ninety and nine, go into the mountains ?" Rather join leave with on the mountains, and read, "Will he not leave the ninety and nine upon (ejpi, scattered over) the mountains, and go," etc. This also corresponds with ajfhsei, leaving, letting out, or letting loose.
The will of your Father [θελημα εμπροσθεν του πατρος υμων] . Though some read my Father [μου] . Lit., There is not a will before your (my) Father. So Wyc., It is not will before your Father. Meyer paraphrases, There is not before the face of God and determination having as its object that one of these, etc.
Tell him his fault [ελεγξον] . Rev., shew him. The verb means, first, to test, try, search out; therefore, to cross - examine with a view of convincing or refuting; thence to rebuke or chide. The Rev. shew is better than tell, which implies merely naming the fault; whereas the injunction is, go and prove to him how he has erred. Wyc., reprove, with snub as explanation.
Shall agree [συμφωνησουσιν] . From sun, together, and fwnh, sound or voice. Transcribed in our word symphony. It has so far lost its distinctive character as a concord of voices as to be used for agreement in the deeper and more inward sense.
Concerning anything that they shall ask [περι παντος πραγματος ου εαν αιτηςωνται] . The literal rendering is, if any thing, stronger : Everything, whatever it be, for which they may have asked. Wyc., Shall consent of everything whatever they shall ask. Tynd., Shall agree in any manner thing whatsoever they shall desire. The word pragma, thing, is used like the Latin res; a matter, affair, business, with the meaning at bottom of something to be done, since it is cognate to the verb prassw, to do. Shall be done, however, is genhsetai, it shall come to pass.
In my name [εις το εμον ονομα] . Lit., "into my name." When two or three are drawn together into Christ as the common center of their desire and faith.
Seventy times seven [εβδομηκοντακις επτα] . 5 It was a settled rule of Rabbinism that forgiveness should not be extended more than three times. Even so, the practice was terribly different. The Talmud relates, without blame, the conduct of a rabbi who would not forgive a very small slight of his dignity, though asked by the offender for thirteen successive years, and that on the day of atonement; the reason being that the offended rabbi had learned by a dream that his offending brother would attain the highest dignity; whereupon he feigned himself irreconcilable, to force the other to migrate from Palestine to Babylon, where, unenvied by him, he might occupy the chief place (Edersheim). It must, therefore, have seemed to Peter a stretch of charity to extend forgiveness from three to seven times. Christ is not specifying a number of times greater than the limit of seven. He means that there is to be no limit. "Forgiveness is qualitative, not quantitative."
A certain king [ανθρωπω βασιλει] . Lit., a man, a king. The kingdom of heaven is like unto a human king.
Take account of his servants [συναραι λογον μετα των δουλων αυτου] . The rendering of the A. V. is loose and inadequate, and might be taken to mean to reckon the number of his servants. The verb sunarai is compounded of sun, with, and airw, to take up, and means literally to take up together, i e., cast up, as an account. The A. V. also overlooks the force of meta, with. Therefore, Rev., better, make a reckoning with his servants.
Found. Either went in search of him, as he himself had been sought out by his Lord, or came upon him accidentally in the street.
A hundred pence [εκατον δηναρια] . Less than a millionth part of his own debt.
Took him by the throat [αυτον επνιγεν] . Lit., throttled. Wyc., strangled. Compare were choked, Mark 5:13. Creditors often dragged their debtors before the judge, as the Roman law allowed them to do, holding them by the throat. Thus Livy (iv. 53), relates how, a difficulty having arisen between the consul Valerius and one Menenius, the tribunes put an end to the contest, and the consul ordered into prison (collum torsisset, twisted the neck) the few who appealed. And Cicero (" Pro Cluentio, " 21) :
"Lead him to the judgment - seat with twisted neck [χολλο οβτορτο] ." Compare Cicero, "In 100 Verrem," 4 10.
What thou owest [ει τι οφειλεις] . Lit., If thou owest anything. Not that the creditor is uncertain about the fact of the debt, though some uncertainty about the exact amount may be implied. This would agree with found, in the sense of coming upon accidentally. Compare Matthew 13:44. He came suddenly upon him and recognized him as a debtor, though not certain as to the amount of his debt. Meyer remarks, "The if is simply the expression of a pitiless logic. If thou owest anything (as thou dost) pay!" The word pay [αποδος] is emphatic in position.
To the tormentors [βασανισταις] . Livy pictures an old centurion complaining that he was taken by his creditor, not into servitude, but to a workhouse and torture, and showing his back scarred with fresh wounds (ii. 23).
Bibliographical Information Vincent, Marvin R. DD. "Commentary on Matthew 18". "Vincent's Word Studies in the New Testament". https://www.studylight.org/commentaries/eng/vnt/matthew-18.html. Charles Schribner's Sons. New York, USA. 1887.
Verse 1
The Rev. inserts then after who, thus restoring the Greek ara, which the A. V. overlooks. Who then? Who, as things stand. Since one of our number has been doubly honored in being called "the rock," and in being appointed to take part in a special miracle, who then is greatest?
Verse 3
Be converted [στραφητε] . The word converted has acquired a conventional religious sense which is fundamentally truthful, but the essential quality of which will be more apparent if we render literally, as Rev., except ye turn. The picture is that of turning round in a road and facing the other way.
Shall not enter [ου μη εισελθητε] . But the double negative is very forcible, and is given in Rev. in noise. So far from being greatest in the kingdom of heaven, ye shall not so much as enter.
Verse 4
As this little child. Not, as this little child humbles himself, but, shall make himself humble as this little child is lowly; shall willingly become by spiritual process what the child is by nature.
Verse 5
In my name [επι τω ονοματι μου] . Lit., upon my name; on the ground of, or on account of; for my sake.
Verse 6
A millstone [μυλος ονικος] . Two kinds of millstones were in use; the one turned by hand, the other, and larger, by an ass [ονος] . Here Jesus says an ass - millstone; or, as Rev., a great millstone; Wyc., millstone of asses.
Verse 12
Leave upon the mountains. The text here is disputed. Both A. V. and Rev. follow a text which reads : "Doth he not, leaving the ninety and nine, go into the mountains ?" Rather join leave with on the mountains, and read, "Will he not leave the ninety and nine upon (ejpi, scattered over) the mountains, and go," etc. This also corresponds with ajfhsei, leaving, letting out, or letting loose.
Verse 13
If so be [εαν γενηται] . If it should so come to pass. God 's grace is not irresistible.
Verse 14
The will of your Father [θελημα εμπροσθεν του πατρος υμων] . Though some read my Father [μου] . Lit., There is not a will before your (my) Father. So Wyc., It is not will before your Father. Meyer paraphrases, There is not before the face of God and determination having as its object that one of these, etc.
Verse 15
Go [υπαγε] . Do not wait for him to come to you.
Tell him his fault [ελεγξον] . Rev., shew him. The verb means, first, to test, try, search out; therefore, to cross - examine with a view of convincing or refuting; thence to rebuke or chide. The Rev. shew is better than tell, which implies merely naming the fault; whereas the injunction is, go and prove to him how he has erred. Wyc., reprove, with snub as explanation.
Verse 16
In the mouth [επι στοματος] . Better Rev., "at/the mouth," or on the testimony of.
Verse 19
Shall agree [συμφωνησουσιν] . From sun, together, and fwnh, sound or voice. Transcribed in our word symphony. It has so far lost its distinctive character as a concord of voices as to be used for agreement in the deeper and more inward sense.
Concerning anything that they shall ask [περι παντος πραγματος ου εαν αιτηςωνται] . The literal rendering is, if any thing, stronger : Everything, whatever it be, for which they may have asked. Wyc., Shall consent of everything whatever they shall ask. Tynd., Shall agree in any manner thing whatsoever they shall desire. The word pragma, thing, is used like the Latin res; a matter, affair, business, with the meaning at bottom of something to be done, since it is cognate to the verb prassw, to do. Shall be done, however, is genhsetai, it shall come to pass.
Verse 20
In my name [εις το εμον ονομα] . Lit., "into my name." When two or three are drawn together into Christ as the common center of their desire and faith.
Verse 22
Seventy times seven [εβδομηκοντακις επτα] . 5 It was a settled rule of Rabbinism that forgiveness should not be extended more than three times. Even so, the practice was terribly different. The Talmud relates, without blame, the conduct of a rabbi who would not forgive a very small slight of his dignity, though asked by the offender for thirteen successive years, and that on the day of atonement; the reason being that the offended rabbi had learned by a dream that his offending brother would attain the highest dignity; whereupon he feigned himself irreconcilable, to force the other to migrate from Palestine to Babylon, where, unenvied by him, he might occupy the chief place (Edersheim). It must, therefore, have seemed to Peter a stretch of charity to extend forgiveness from three to seven times. Christ is not specifying a number of times greater than the limit of seven. He means that there is to be no limit. "Forgiveness is qualitative, not quantitative."
Verse 23
A certain king [ανθρωπω βασιλει] . Lit., a man, a king. The kingdom of heaven is like unto a human king.
Take account of his servants [συναραι λογον μετα των δουλων αυτου] . The rendering of the A. V. is loose and inadequate, and might be taken to mean to reckon the number of his servants. The verb sunarai is compounded of sun, with, and airw, to take up, and means literally to take up together, i e., cast up, as an account. The A. V. also overlooks the force of meta, with. Therefore, Rev., better, make a reckoning with his servants.
Verse 24
Which owed him [οφειλετης] . Lit., a debtor of ten thousand talents. Ten thousand talents. An enormous sum; about twelve millions of dollars.
Verse 25
To be sold. According to the law of Moses : Exodus 22:3; Leviticus 25:39, Leviticus 25:47.
Verse 28
Found. Either went in search of him, as he himself had been sought out by his Lord, or came upon him accidentally in the street.
A hundred pence [εκατον δηναρια] . Less than a millionth part of his own debt.
Took him by the throat [αυτον επνιγεν] . Lit., throttled. Wyc., strangled. Compare were choked, Mark 5:13. Creditors often dragged their debtors before the judge, as the Roman law allowed them to do, holding them by the throat. Thus Livy (iv. 53), relates how, a difficulty having arisen between the consul Valerius and one Menenius, the tribunes put an end to the contest, and the consul ordered into prison (collum torsisset, twisted the neck) the few who appealed. And Cicero (" Pro Cluentio, " 21) :
"Lead him to the judgment - seat with twisted neck [χολλο οβτορτο] ." Compare Cicero, "In 100 Verrem," 4 10.
What thou owest [ει τι οφειλεις] . Lit., If thou owest anything. Not that the creditor is uncertain about the fact of the debt, though some uncertainty about the exact amount may be implied. This would agree with found, in the sense of coming upon accidentally. Compare Matthew 13:44. He came suddenly upon him and recognized him as a debtor, though not certain as to the amount of his debt. Meyer remarks, "The if is simply the expression of a pitiless logic. If thou owest anything (as thou dost) pay!" The word pay [αποδος] is emphatic in position.
Verse 29
Besought [παρεκαλει] . The imperfect has the force of earnestly besought.
Verse 30
Went [απελθων] . Lit. went away : dragging the other with him to judgment.
Verse 31
Told [διεσαφησαν] . More than merely narrated. The verb is from dia, throughout, and safe w, to explain. They explained the circumstances throughout.
Their Lord [τω κυριω εαυτων] . Lit., "their own Lord;" as befitted their position, and as a mark of their confidence in him.
Verse 34
To the tormentors [βασανισταις] . Livy pictures an old centurion complaining that he was taken by his creditor, not into servitude, but to a workhouse and torture, and showing his back scarred with fresh wounds (ii. 23).