The Meaning of Matthew 18:6 Explained

Matthew 18:6

KJV: 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.

YLT: and whoever may cause to stumble one of those little ones who are believing in me, it is better for him that a weighty millstone may be hanged upon his neck, and he may be sunk in the depth of the sea.

Darby: But whosoever shall offend one of these little ones who believe in me, it were profitable for him that a great millstone had been hanged upon his neck and he be sunk in the depths of the sea.

ASV: 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.

KJV Reverse Interlinear

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. 

What does Matthew 18:6 Mean?

Study Notes

world
kosmos = world-system. John 7:7 ; Revelation 13:3-8 .
Kosmos, Summary: In the sense of the present world-system, the ethically bad sense of the word, refers to the "order," "arrangement," under which Satan has organized the world of unbelieving mankind upon his cosmic principle of force, greed, selfishness, ambition, and pleasure. Matthew 4:8 ; Matthew 4:9 ; John 12:31 ; John 14:30 ; John 18:36 ; Ephesians 2:2 ; Ephesians 6:12 ; 1 John 2:15-17 . This world- system is imposing and powerful with armies and fleets; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by Satanic principles.

Context Summary

Matthew 18:1-9 - Removing Stumbling-Blocks
Our Lord's transfiguration suggested that the time to take up His Kingdom was near; and the Apostles began to arrange their plans. The Master therefore used a child for His text and preached a sermon on humility. We must not be childish, but childlike. See 1 Corinthians 13:11. The beauty of a little child is its unconsciousness, humility, simplicity, and faith. Christ's kingdom abounds with the rare blending of the warrior and the child. See 2 Kings 5:14. God's best gifts are placed, not on a high shelf for us to reach up to, but on a low one to which we must stoop.
An offence is anything that makes the path of a holy and useful life more difficult for others. Be sure, in all your actions, to consider the weaker ones who are watching and following you. "Father," said a boy, "take the safe path; I am coming." A man, whose arm was caught in a machine, saved his boy from being drawn in by severing the arm with a hatchet. All that hurts us or others, however precious, must be severed. [source]

Chapter Summary: Matthew 18

1  Jesus warns his disciples to be humble and harmless,
7  to avoid offenses,
10  and not to despise the little ones;
15  teaches how we are to deal with our brothers when they offend us,
21  and how often to forgive them;
23  which he sets forth by a parable of the king who took account of his servants,
32  and punished him who showed no mercy to his fellow servant

Greek Commentary for Matthew 18:6

These little ones [των μικρων τουτων]
In the same sense as “one such little one” above. The child is the type of believers. [source]
A great millstone [μυλος ονικος]
There were no examples of the adjective ονικος — onikos (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 (τωι πελαγει της ταλασσης — tōi pelagei tēs thalassēs). “The sea of the sea.” Πελαγος — Pelagos probably from πλησσο — plēsso to beat, and so the beating, splashing waves of the sea. “Far out into the open sea, a vivid substitute for εις την ταλασσαν — eis tēn thalassan ” (McNeile). [source]
The depth of the sea [τωι πελαγει της ταλασσης]
“The sea of the sea.” Πελαγος — Pelagos probably from πλησσο — plēsso to beat, and so the beating, splashing waves of the sea. “Far out into the open sea, a vivid substitute for εις την ταλασσαν — eis tēn thalassan ” (McNeile). [source]
A millstone [μύλος ὀνικός]
Two kinds of millstones were in use; the one turned by hand, the other, and larger, by an ass ( ὄνος ). Here Jesus says an ass-millstone; or, as Rev., a great millstone; Wyc., millstone of asses. [source]

Reverse Greek Commentary Search for Matthew 18:6

Mark 9:42 Millstone []
Rev., great millstone. See on Matthew 18:6. Wyc., millstone of asses. Note the graphic present and perfect tenses; the millstone is hanged, and he hath been cast. [source]
Mark 9:41 Because ye are Christ‘s [hoti Christou este)]
Predicate genitive, belong to Christ. See Romans 8:9; 1 Corinthians 1:12; 2 Corinthians 10:7. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ‘s sake. See note on Matthew 18:6. for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark 9:42), a loving term of all believers, not just children. [source]
Luke 17:2 Millstone []
Compare Matthew 18:6. The correct reading here is λίθος μυλικός , a millstone; not a great millstone as Matthew [source]
Acts 27:5 The sea which is off Cilicia and Pamphylia [το πελαγος το κατα την Κιλικιαν και Παμπυλιαν]
Πελαγος — Pelagos is properly the high sea as here. In Matthew 18:6 (which see) Jesus uses it of “the depth of the sea.” Only these examples in the N.T. The current runs westward along the coast of Cilicia and Pamphylia and the land would protect from the wind. We came to Myra of Lycia (κατηλταμεν εις Μυρρα της Λυκιας — katēlthamen eis Murra tēs Lukias). Literally, “We came down.” This town was two and a half miles from the coast of Lycia. The port Andriace had a fine harbour and did a large grain business. No disciples are mentioned here nor at Lasea, Melita, Syracuse, Rhegium. [source]
Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
-DIVIDER-
2. With the infinitive, Acts 15:11. -DIVIDER-
-DIVIDER-
3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
-DIVIDER-
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
-DIVIDER-
5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
-DIVIDER-
6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
-DIVIDER-
7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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[source]

Galatians 3:13 Having become a curse for us [γενομενος υπερ ημων καταρα]
Here the graphic picture is completed. We were under That hangeth on a tree (ο κρεμαμενος επι χυλου — ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Galatians 3:13 over [υπερ]
That hangeth on a tree (ο κρεμαμενος επι χυλου — ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Galatians 3:13 That hangeth on a tree [ο κρεμαμενος επι χυλου]
Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Hebrews 12:10 But he for our profit [ὁ δὲ ἐπὶ τὸ συμφέρον]
The contrast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Συμφέρειν means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often impersonally, συμφέρει itis expedient, as Matthew 5:29; Matthew 18:6; John 11:50. The neuter participle, as here, advantage, profit, 1 Corinthians 12:7; 2 Corinthians 12:1. There is a backward reference to live, Hebrews 12:9, the result of subjection to the Father of spirits; and this is expanded and defined in the final clause, namely: [source]
Revelation 18:21 A great millstone []
See on Matthew 18:6. [source]

What do the individual words in Matthew 18:6 mean?

Whoever then - shall cause to stumble one of the little ones of these - believing in Me it is better for him that should be hung a millstone heavy around the neck of him and he be sunk in the depth of the sea
Ὃς δ’ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης

Ὃς  Whoever 
Parse: Personal / Relative Pronoun, Nominative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
ἂν  - 
Parse: Particle
Root: ἄν  
Sense: has no exact English equivalent, see definitions under AV.
σκανδαλίσῃ  shall  cause  to  stumble 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: σκανδαλίζω  
Sense: to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend.
ἕνα  one 
Parse: Adjective, Accusative Masculine Singular
Root: εἷς  
Sense: one.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
μικρῶν  little  ones 
Parse: Adjective, Genitive Masculine Plural
Root: μικρός  
Sense: small, little.
τούτων  of  these 
Parse: Demonstrative Pronoun, Genitive Masculine Plural
Root: οὗτος  
Sense: this.
τῶν  - 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
πιστευόντων  believing 
Parse: Verb, Present Participle Active, Genitive Masculine Plural
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
ἐμέ  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
συμφέρει  it  is  better 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: συμφέρω 
Sense: to bear or bring together.
αὐτῷ  for  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
κρεμασθῇ  should  be  hung 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: κρεμάννυμι  
Sense: to hang up, suspend.
μύλος  a  millstone 
Parse: Noun, Nominative Masculine Singular
Root: μύλινος 
Sense: a mill stone.
ὀνικὸς  heavy 
Parse: Adjective, Nominative Masculine Singular
Root: ὀνικός  
Sense: of or for an ass, turned by an ass.
περὶ  around 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
τράχηλον  neck 
Parse: Noun, Accusative Masculine Singular
Root: τράχηλος  
Sense: to be ready to incur the most imminent peril to life.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
καταποντισθῇ  he  be  sunk 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: καταποντίζω  
Sense: to plunge or sink into the sea.
πελάγει  depth 
Parse: Noun, Dative Neuter Singular
Root: πέλαγος  
Sense: the sea.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
θαλάσσης  sea 
Parse: Noun, Genitive Feminine Singular
Root: θάλασσα  
Sense: the sea.