Church Fathers Commentary Matthew 18:2-6

"And he called to him a little child, and set him in the midst of them, and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me: 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." — Matthew 18:2-6 (ASV)

St. Jerome: Seeing that one piece of money was paid for both Peter and the Lord, the disciples concluded from this equal payment that Peter was preferred above all the other Apostles.

St. John Chrysostom: In this, they were subject to a human weakness, which the Evangelist indicates by saying, “At that time the disciples came to Jesus, saying, ‘Who then is greatest in the kingdom of heaven?’” Ashamed to show the feeling at work within them, they did not ask openly, “Why have you honored Peter above us?” Instead, they asked indirectly, “Who is the greatest?”

When they saw three disciples distinguished at the transfiguration—namely, Peter, James, and John—they had no such feeling. But now that one was singled out for special honor, they were grieved.

But remember, first, that it was nothing in this world they sought, and second, that they later put this feeling aside. Even their failings are on a higher level than ours, since our inquiry is not, “Who is the greatest in the kingdom of heaven?” but, “Who is greatest in the kingdom of the world?”

Origen of Alexandria: In this, we ought to imitate the disciples. Whenever a question or doubt arises among us and we cannot find how to settle it, we should go to Jesus in unity, for He is able to enlighten human hearts to resolve every difficulty. We should also consult some of the teachers who are considered most eminent in the Churches.

By asking this question, the disciples showed they knew there was not equality among the saints in the kingdom of heaven. What they still sought to learn was how this was so, and how some lived as greater and others as lesser. Or, from what the Lord had said before, they knew who was good and who was great; but among the many who were great, who was the greatest—this was not clear to them.

St. Jerome: Jesus, seeing their thoughts, wished to heal their ambitious striving by inspiring a desire for humility, which is why it follows, “And Jesus calling a little child, set him in the midst of them.”

St. John Chrysostom: He chose, I suppose, a very young infant, free from any of these passions.

St. Jerome: He chose one whose tender age would demonstrate the innocence they ought to have. But truly, He set Himself in their midst as a little one who had come “not to be ministered unto, but to minister” (Matthew 20:28), so that He might be a model of holiness.

Others interpretⁱ the little one to be the Holy Spirit, whom He placed in the hearts of His disciples to change their pride into humility. He said, “Truly I say to you, unless you are converted and become like little children, you will not enter into the kingdom of heaven.”

He does not command the Apostles to adopt the age of infants, but their innocence—an innocence which infants have by virtue of their age, but which the Apostles could attain through effort. They should be children in malice, but not in understanding.

It is as if He had said: “Just as this child, whom I set before you as a model, is not stubborn in anger, does not hold a grudge when injured, is not stirred by the sight of a beautiful woman, and does not think one thing while saying another; so you, unless you have a similar innocence and purity of mind, will not be able to enter the kingdom of heaven.”

St. Hilary of Poitiers: He calls all who believe through hearing the faith “infants,” for such people follow their father, love their mother, do not know how to desire what is evil, do not hate or lie, trust what they are told, and believe what they hear to be true. But this is how the literal meaning is interpreted.

Glossa Ordinaria: “Unless you are converted” from the ambition and jealousy you currently have, and all of you become as innocent and humble in disposition as you are young in years, “you will not enter into the kingdom of heaven.” And since there is no other way to enter, “whoever humbles himself like this little child is the greatest in the kingdom of heaven.” For the more humble a person is now, the more they will be exalted in the kingdom of heaven.¹

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

St. Jerome: Alternatively: “Whoever humbles himself like this little child”—that is, whoever humbles himself according to My example—is the one who is greatest in the kingdom of heaven.

It follows, “And whoever receives one such little child in my name receives me.”

St. John Chrysostom: Not only will you receive a reward if you become like this yourselves, but also if for My sake you honor others like them. As a return for the honor you pay them, I bestow the kingdom upon you. He then says something far greater: “receives me.”

St. Jerome: For whoever imitates Christ's humility and innocence receives Christ. And as a caution, so that the Apostles would not think that the honor is paid to them when such people come to them, He adds that they are to be received not for their own merit, but in honor of their Master.

St. John Chrysostom: And to ensure this word is received, He adds a penalty in what follows: “Whoever causes one of these little ones to stumble, etc.” It is as if He had said, “Just as those who honor one of these for My sake have their reward, so those who dishonor them will undergo the most extreme punishment.” And do not be surprised that He calls a harsh word an offense, for many who are weak in spirit are caused to stumble merely by being despised.

St. Jerome: Observe that the one who is caused to stumble is a “little one,” for greater hearts are not so easily offended. And though this may be a general declaration against all who cause anyone to stumble, from the context of the discussion it can be understood as being said especially to the Apostles.

For in asking who should be greatest in the kingdom of heaven, they seemed to be competing for preeminence among themselves. If they had continued in this fault, they might have caused those they called to the faith to stumble by seeing the Apostles competing among themselves for the highest rank.

Origen of Alexandria: But how can someone who has been converted and has become like a little child still be liable to be caused to stumble? This can be explained as follows: Everyone who believes in the Son of God and lives according to the Gospel is converted and walks like a little child. But the one who is not converted to become like a child cannot possibly enter the kingdom of heaven.

However, in every congregation of believers, there are some who are only newly converted in order to become like little children, but have not yet become so. These are the “little ones” in Christ, and they are the ones who are caused to stumble.

St. Jerome: When it is said, “It is better for him that a millstone be hanged about his neck,” He is speaking according to a local custom. Among the ancient Jews, this was the punishment for the worst criminals: to be drowned with a stone tied to them. He says 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.

St. John Chrysostom: To be consistent with what came before, He should have said here, “does not receive Me,” which would be more bitter than any punishment. But because the disciples were dull and the previously mentioned reward did not move them, He shows by a familiar example that punishment awaited them. This is why He says, “it would be better for him,” because another, more grievous punishment awaits that person.

St. Hilary of Poitiers: Mystically speaking, the work of the mill symbolizes the toil of blindness, as beasts with their eyes covered are driven around in a circle. Under the figure of a donkey, we often find the Gentiles represented, who are held in the ignorance of blind labor.

In contrast, the Jews have the path of knowledge set before them in the Law. If they cause Christ's Apostles to stumble, it would be better for them to have their necks fastened to a millstone and be drowned in the sea—that is, to be kept under labor and in the depths of ignorance, like the Gentiles. For it would be better for them never to have known Christ than to have rejected the Lord of the Prophets.

St. Gregory the Great: Alternatively, what is symbolized by the sea but the world, and what by the millstone but worldly activity? When this activity binds the neck with the yoke of vain desires, it condemns a person to a dull round of toil. There are some who leave worldly activity and pursue aims of contemplation that are beyond their intellectual reach; while laying aside humility, they not only throw themselves into error but also lead many weak ones away from the heart of truth.²

Therefore, for one who causes one of the least of mine to stumble, it would be better to have a millstone tied around his neck and be cast into the sea. That is, it would be better for a corrupt heart to be entirely occupied with worldly business than to be free for contemplative studies that harm many.

St. Augustine of Hippo: “Whoever causes one of these little ones to stumble”—that is, one who is as humble as He would have His disciples be—by disobeying or opposing them (as the Apostle says of Alexander, 2 Timothy 4:15),ⁱ “it would be better for him that a millstone should be hanged about his neck, and he be drowned in the depths of the sea.” This means it would be better for him that the desire for worldly things, to which the blind and foolish are tied down, should sink him to destruction by its weight.³

1. interlin.
2. Mor., vi, 37
3. Quaest. Ev., i, 24