Matthew 18:2

The disciples seeing one piece of money paid both for Peter and the Lord, conceived from this equality of ransom that Peter was preferred before all the rest of the Apostles.

Thus they suffered a human passion, which the Evangelist denotes by saying, "At the same time came the disciples to Jesus, saying, "Who pray thee, is the greatest in the kingdom of heaven?" Ashamed to shew the feeling which was working within, they do not say openly, Why have you honoured Peter above us? but they ask in general, Who is the greatest! When in the transfiguration they saw three distinguished, namely, Peter, James, and John, they had no such feeling, but now that one is singled out for especial honour, then they are grieved. But do yon remember, first, that it was nothing in this world that they sought; and, secondly, that they afterwards laid aside this feeling? Even their failings are above us, whose enquiry is not, Who is the greatest in the kingdom of heaven? but, Who is greatest in the kingdom of the world?

Herein we ought to be imitators of the disciples, that when any question of doubt arises among us, and we find not how to settle it, we should with one consent go to Jesus, Who is able to enlighten the hearts of men to the explication of every perplexity. We shall also consult some of the doctors, who are thought most eminent in the Churches. But in that they asked this question, the disciples knew that there was not an equality among the saints in the kingdom of heaven; what they yet sought to learn was, how they were so, and lived as greater and less. Or, from what the Lord had said above, they knew who was the best and who was great; but out of many great, who was the greatest, this was not clear to them.

Jesus seeing their thoughts would heal their ambitious strivings, by arousing an emulation in lowliness; whence it follows, "And Jesus calling a little child, set him in the midst of them."

He chose, I suppose, quite an infant, devoid of any of the passions.

One whose tender age should express to them the innocence which they should have. But truly He set Himself in the midst of them, a little one who had come "not to be ministered unto, but to minister," [Matt 20:28] that He might be a pattern of holiness. Others interpret [margin note: see Origen in loc.] the little one of the Holy Spirit whom He set in the hearts of His disciples, to change their pride into humility. "And he said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." He does not enjoin on the Apostles the age, but the innocence of infants, which they have by virtue of their years, but to which these might attain by striving; that they should be children in malice, not in understanding. As though He had said, As this child, whom I set before you as a pattern, is not obstinate in anger, when injured does not bear it in mind, has no emotion at the sight of a fair woman, does not think one thing while he speaks another; so ye, unless ye have the like innocence and purity of mind, shall not be able to enter into the kingdom of heaven.

He calls infants all who believe through the hearing of faith; for such follow their father, love their mother, know not to will that which is evil, do not bear hate, or speak lies, trust what is told them, and believe what they hear to be true. But the letter is thus interpreted.

interlin.: "Except ye be converted" from this ambition and jealousy in which you are at present, and become all of you as innocent and humble in disposition as you are weak in your years, "ye shall not enter into the kingdom of heaven;" and since there is none other road to enter in, "whoso shall humble himself as this little child, the same is greatest in the kingdom of heaven;" for by how much a man is humble now, by so much shall he be exalted in the kingdom of heaven.

In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness.

Or otherwise; "Whoso shall humble himself as this little child," that is, whoso shall humble himself after My example, "he shall enter into the kingdom of heaven." It follows, "And whoso receiveth one such little one in my name, receiveth me."

Not only if ye become such yourselves, but also if for My sake you shall pay honour to other such, ye receive reward; and as the return for the honour you pay them, I entail upon you the kingdom. He puts indeed what is far greater, "Receiveth me."

For whoever is such that he imitates Christ's humility and innocence, Christ is received by him; and by way of caution, that the Apostles should not think, when such are come to them, that it is to themselves that the honour is paid, He adds, that they are to be received not for their own desert, but in honour of their Master.

And to make this word the rather received, He subjoins a penalty in what follows, "Whoso offendeth one of these little ones, &c." as though He had said, As those who for My sake honour one of these, have their reward, so they who dishonour shall undergo the extreme punishment. And marvel not that He calls an evil word an offence, for many of feeble spirit are offended by only being despised.

Observe that he who is offended is a little one, for the greater hearts do not take offences. And though it may be a general declaration against all who scandalize any, yet from the connection of the discourse it may be said specially to the Apostles; for in asking who should be greatest in the kingdom of heaven, they seemed to be contending for preeminence among themselves; and if they had persisted in this fault, they might have scandalized those whom they called to the faith, seeing the Apostles contending among themselves for the preference.

But how can he who has been converted, and become as a little child, be yet liable to be scandalized? This may be thus explained. Every one who believes on the Son of God, and walks after evangelic acts, is converted and walks as a little child; but he who is not converted that he may become as a child, it is impossible that he should enter into the kingdom of heaven. But in every con greg ation of believers, there are some only newly converted that they may become as little children, but not yet made such; these are the little ones in Christ, and these are they that receive offence.

When it is said, "It is better for him that a mill-stone be hanged about his neck," He speaks according to the custom of the province; for among the Jews this was the punishment of the greater criminals, to drown them by a stone tied to them. It is better for him, because it is far better to receive a brief punishment for a fault, than to be reserved for eternal torments.

To correspond with the foregoing, He should have said here, Receiveth not Me, which were bitterer than any punishment; but because they were dull, and the before-named punishment did not move them, by a familiar instance He shews that punishment awaited them; for He therefore says, "it were better for him," because another more grievous punishment awaits him.

Mystically; The work of the mill is a toil of blindness, for the beasts having their eyes closed are driven round in a circle, and under the type of an ass we often find the Gentiles figured, who are held in the ignorance of blind labour; while the Jews have the path of knowledge set before them in the Law, who if they offend Christ's Apostles it were better for them, that having their necks made fast to a mill-stone, they should be drowned in the sea, that is, kept under labour and in the depths of ignorance, as the Gentiles; for it were better for them that they should have never known Christ, than not to have received the Lord of the Prophets.

Otherwise; What is denoted by the sea, but the world, and what by the mill-stone, but earthly action? which, when it binds the neck in the yoke of vain desires, sends it to a dull round of toil. There are some who leave earthly action, and bend themselves to aims of contemplation beyond the reach of intellect, laying aside humility, and so not only throw themselves into error, but also cast many weak ones out of the bosom of truth. Whoso then offends one of the least of mine, it were better for him that a mill-stone be tied about his neck, and he be cast into the sea, that is, it were better for a perverted heart to be entirely occupied with worldly business, than to be at leisure for contemplative studies to the hurt of many.

"Whoso offendeth one of these little ones," that is so humble as He would have his disciples to be, by not obeying, or by opposing, (as the Apostle says of Alexander, [margin note: 2 Tim 4:15]) "it were better for him that a mill-stone should be hanged about his neck, and he be drowned in the depths of the sea," that is, it were better for him that desire of the things of the world, to which the blind and foolish are tied down, should sink him by its load to destruction.

Turning now to the law, which is properly ours, that is, to the Gospel, by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting “more than a prophet,”, him, namely, who has not only preached or personally pointed out, but even baptized Christ. …

But next we must seek to understand this: the disciples came to Him, as disciples to a teacher proposing difficult questions, and making inquiry, Who then is greatest in the kingdom of heaven? And, in this respect, we must imitate the disciples of Jesus; for if, at any time, any subject of investigation among us should not be found out let us go with all unanimity in regard to the question in dispute to Jesus, who is present where two or three are gathered together in His name, and is ready by His presence with power to illumine the hearts of those who truly desire to become His disciples, with a view to their apprehension of the matters under inquiry. …

32. Wherefore a few witnesses, which the Lord deigns to suggest to my mind, I proceed to mention, from out the teaching of Christ concerning humility, such as perhaps may be enough for my purpose. His discourse, the first which He delivered to His disciples at greater length, began from this. “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” And these without all controversy we take to be humble. The faith of that Centurion He on this account chiefly praised, and said that He had not found in Israel so great faith, because he believed with so great humility as to say, “I am not worthy that thou shouldest enter under my roof.” Whence also Matthew for no other reason said that he “came” unto Jesus, (whereas Luke most plainly signifies that he came not unto Him himself, but sent his friends,) save that by his most faithful humility he himself came unto Him more than the …

6. The disciples then of the Lord Jesus Christ while yet under the Law had to be cleansed still, to be nourished still, to be corrected still, to be directed still. For they still had concupiscence; whereas the Law saith, “Thou shalt not lust.” Without offence to those holy rams, the leaders of the flock, without offence to them I would say it, for I say the truth: the Gospel relates, that they contended which of them should be the greatest, and whilst the Lord was yet on earth, they were agitated by a dissension about pre-eminence. Whence was this, but from the old leaven? whence, but from the law in the members, resisting the law of the mind? They sought for eminence; yea, they desired it; they thought which should be the greatest; therefore is their pride put to shame by a little child. Jesus calleth unto him the age of humility to tame the swelling desire. …

1. The title of the Psalm goeth thus. “To the end: for the sons of Korah: a Psalm of David himself.” These sons of Korah have the title also of some other Psalms, and indicate a sweet mystery, insinuate a great Sacrament: wherein let us willingly understand ourselves, and let us acknowledge in the title us who hear, and read, and as in a glass set before us behold who we are. The sons of Korah, who are they?…Haply the sons of the Bridegroom. For the Bridegroom was crucified in the place of Calvary. Recollect the Gospel, where they crucified the Lord, and ye will find Him crucified in the place of Calvary. Furthermore, they who deride His Cross, by devils, as by beasts, are devoured. For this also a certain Scripture signified. …

What then saith Christ? He unveils their conscience, and replies to their feeling, not merely to their words. “For He called a little child unto Him,” saith the Scripture, “and said, Except ye be converted, and become as this little child, ye shall not enter into the kingdom of heaven.”“Why, you,” He saith, “inquire who is greatest, and are contentious for first honors; but I pronounce him, that is not become lowest of all, unworthy so much as to enter in thither.”