Matthew 18:1
in Matthew 18At that time the disciples came to Jesus and asked, “Who then is the greatest in the kingdom of heaven?”
BSB
The same verse in ASV and KJV ▾
ASV
In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven?
KJV
At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
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This verse in Matthew 18
Commentary
17 notes on this verseAt the same time came the disciples unto Jesus,.... When the receivers of the half shekel had spoke to Peter about his master's paying it, and Christ and he had conversed about it, by whose orders he had taken up a fish out of the sea, and from it a piece of money, which he had paid for them both; just at this time came the other eleven disciples to the house where Christ and Peter were: saying, who is the greatest in the kingdom of heaven?
This site's exposition
Who is the greatest
on Matthew 18:1-2
Who is the greatest in the kingdom of heaven opens the discourse on the disciples' own ambition, likely still carrying the temple-tax episode and Peter's place among the twelve. Jesus answers not with an argument but with an object lesson, calling a little child and setting him in the midst of them, so the whole chapter teaches from a child standing where every eye can see him. The commentators note that a child in that culture had no status to claim and no rank to defend, which is exactly the point the disciples had missed.
The record, by era
The Church Fathers5 voices
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.
In the understanding of grace, or in ecclesiastical dignity, or at least in everlasting blessedness.
But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition). is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.
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.
A commentator
John ChrysostomHomily on the Gospel of Matthew 58 · Written in the 5th century.
proposed
The disciples experienced some feeling of human weakness; wherefore the evangelist also adds this note, saying, "In that hour;" when He had preferred him to all. For of James too, and John, one was a firstborn son, but no such thing as this had He done for them. Then, being ashamed to avow their feeling, they say not indeed openly, "Wherefore hast thou preferred Peter to us?" or, "Is he greater than we are?" for they were ashamed; but indefinitely they ask, "Who then is greater?" For when they saw the three preferred, they felt nothing of the kind; but now that the honor had come round to one, they were vexed. And not for this only, but there were many other things which they put together to kindle that feeling. For to him He had said, "I will give thee the keys;" to him, "Blessed art thou, Simon Barjona;" to him here, "Give unto them for me and thee;" and seeing too in general how freely he was allowed to speak, it somewhat fretted them. And if Mark saith, that they did not ask, but reasoned in themselves, that is nothing contrary to this. For it is likely that they did both the one and the other, and whereas before, on another occasion, they had had this feeling, both once and twice, that now they did both declare it, and reason among themselves. But to thee I say, "Look not to the charge against them only, but consider this too; first, that they seek none of the things of this world; next, that even this passion they afterwards laid aside, and give up the first place one to another." But we are not able to attain so much as unto their faults, neither do we seek, "who is greatest in the kingdom of heaven;" but, who is greatest in the earthly kingdom, who is wealthiest, who most powerful.
10 more voices on this verse
The Church Fathers1 voice
(Chapter 18, Verse 1) At that time the disciples came to Jesus, saying, Who do you think is the greatest in the kingdom of heaven? This has often been discussed and is still worth considering. We must examine the reasons for each of the Lord's words and actions. After finding the coin, after paying the taxes, what does the sudden question from the apostles mean? At that time the disciples came to Jesus, saying, Who do you think is the greatest in the kingdom of heaven?
The Medieval Church2 voices
In that same hour came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? When they saw that Peter had been honored by Christ (for he had been honored by being instructed to give the coin for Christ and for …
Above the Lord showed the future glory in his transfiguration; here he treats of the advancement toward that glory. And it is divided into two parts, because first he teaches how one must arrive at it; secondly, certain persons are rebuked who inordinately seek preeminence …
The Reformation1 voice
At that time the disciples came to Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus, having called a little child to him, placed him in the midst of them, 3. And said, Verily I say to you, Unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.
quarantine:scripture (2026-07-29) — scripture-overlap:85%@v1-3
The Puritans and the Awakening2 voices
), thought themselves sure of the kingdom of heaven; but Christ awakens them to be jealous of themselves. They were ambitious of being greatest in the kingdom of heaven; Christ tells them, that, except they came to a better temper, they should never come thither.
quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens
Who is the greatest in the kingdom of heaven? - Which of us shall be thy prime minister? They still dreamed of a temporal kingdom.
The Nineteenth Century4 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
See also Mar 9:33-41; Luk 9:46-50. Who is the greatest in the kingdom, of heaven? - By the kingdom of heaven they meant the kingdom which they supposed he was about to set up - his kingdom as the Messiah. They asked the question because they supposed, in accordance with the common expectation of the Jews, that he was about to set up a temporal kingdom of great splendor, and they wished to know who should have the principal offices, and posts of honor and profit. This was among them a frequent subject of inquiry and controversy.
The first thing that we are taught in these verses is the necessity of conversion, and of conversion manifested by childlike humility. The disciples came to our Lord with the question, “Who is the greatest in the kingdom of heaven?” They spoke as men half-enlightened, and full of worldly expectations. They received an answer well calculated to awaken them from their day-dream. An answer containing a truth which lies at the very foundation of Christianity: “except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.”
The first thing that we are taught in these verses is the necessity of conversion, and of conversion manifested by childlike humility. The disciples came to our Lord with the question, “Who is the greatest in the kingdom of heaven?” They spoke as men half-enlightened, and full of worldly expectations. They received an answer well calculated to awaken them from their day-dream. An answer containing a truth which lies at the very foundation of Christianity: “except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.” Let these words sink down deeply in our hearts. Without conversion there is no salvation. We all need an entire change of nature: of ourselves we have neither faith, fear, nor love towards God. We “must be born again” ( John 3:8 ). Of ourselves we are utterly unfit for dwelling in God’s presence. Heaven would be no heaven to us if we were not “converted.” It is true of all ranks, classes and orders of mankind: all are born in sin and children of wrath, and all, without exception, need to be born again and made new creatures. A new heart must be given to us, and a new spirit put within us; old things must pass away, and all things must become new. It is a good thing to be baptized into the Christian church, and use Christian means of grace, but after all, “are we converted?” Would we know whether we are really converted? Would we know the test by which we must try ourselves? The surest mark of true conversion is humility. If we have really received the Holy Ghost, we shall show it by a meek and childlike spirit. Like children, we shall think humbly of our own strength and wisdom, and be very dependent on our Father in heaven. Like children, we shall not seek great things in this world; but having food and raiment and a Father’s love, we shall be content. Truly this is a heart-searching test!
At the same time - Or hour; but ωρα is frequently used to signify some particular time: however, instead of ωρα, three MSS., all the Itala but four, and Origen, read ημερα, day. Origen says both readings were extant in MSS. in his time. Who is the greatest - Could these disciples have viewed the kingdom of Christ in any other light than that of a temporal one? Hence they wished to know whom he would make his prime minister - whom his general - whom his chief chancellor - whom supreme judge, etc., etc. Is it he who first became thy disciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the oldest, merely as to years? Could this inquiry have proceeded from any but the nine disciples who had not witnessed our Lord’s transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his kingdom was not of this world! See Mar 10:35, etc.; Joh 18:10, etc. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being present at the transfiguration, it is no wonder if a measure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter’s supremacy; nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned Mat 16:18, Mat 16:19, or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed.
The words behind it
19 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ἐν | en | In | G1722 → | 2738 times |
| ἐκείνῃ | ekeine | that [very] | G1565 → | 260 times |
| τῇ | tea | <the> | G3588 → | 19766 times |
| ὥρᾳ | hora | hour | G5610 → | 106 times |
| προσῆλθον | proselthon | came | G4334 → | 86 times |
| οἱ | hoi | the | G3588 → | 19766 times |
| μαθηταὶ | mathetai | disciples | G3101 → | 260 times |
| τῷ | to | <the> | G3588 → | 19766 times |
| Ἰησοῦ | iesou | to Jesus | G2424 → | 908 times |
| λέγοντες· | legontes | saying; | G3004 → | 1325 times |
| τίς | tis | Who | G5101 → | 563 times |
| ἄρα | ara | then | G686 → | 49 times |
| μείζων | meizon | [the] greatest | G3173 → | 243 times |
| ἐστὶν | estin | is | G1510 → | 2333 times |
| ἐν | en | in | G1722 → | 2738 times |
| τῇ | tea | the | G3588 → | 19766 times |
| βασιλείᾳ | basileia | kingdom | G932 → | 162 times |
| τῶν | ton | of the | G3588 → | 19766 times |
| οὐρανῶν; | ouranon | heavens? | G3772 → | 272 times |
ἘνIn
enG1722 →2738 times
ἐκείνῃthat [very]
ekeineG1565 →260 times
τῇ<the>
teaG3588 →19766 times
ὥρᾳhour
horaG5610 →106 times
προσῆλθονcame
proselthonG4334 →86 times
οἱthe
hoiG3588 →19766 times
μαθηταὶdisciples
mathetaiG3101 →260 times
τῷ<the>
toG3588 →19766 times
Ἰησοῦto Jesus
iesouG2424 →908 times
λέγοντες·saying;
legontesG3004 →1325 times
τίςWho
tisG5101 →563 times
ἄραthen
araG686 →49 times
μείζων[the] greatest
meizonG3173 →243 times
ἐστὶνis
estinG1510 →2333 times
ἐνin
enG1722 →2738 times
τῇthe
teaG3588 →19766 times
βασιλείᾳkingdom
basileiaG932 →162 times
τῶνof the
tonG3588 →19766 times
οὐρανῶν;heavens?
ouranonG3772 →272 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
5 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Philippians 2:3Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves.
it leads to
- Romans 12:10
Be devoted to one another in brotherly love. Outdo yourselves in honoring one another.
- Galatians 5:26
Let us not become conceited, provoking and envying one another.
- Ephesians 5:21
Submit to one another out of reverence for Christ.
- Ephesians 4:2
with all humility and gentleness, with patience, bearing with one another in love,
- 1 Peter 5:5
Young men, in the same way, submit yourselves to your elders. And all of you, clothe yourselves with humility toward one another, because, “God opposes the proud, but gives grace to the humble.”
- Romans 12:10
Where this verse is studied
On this page
Studies9
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About Matthew
This page draws on 16 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Calvin, Commentaries; John Chrysostom, Homily on the Gospel of Matthew 58; John Gill, Exposition of the New Testament (1746-1748); John Gill, Exposition of the New Testament; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, Catena Aurea by Aquinas; Remigius of Rheims, Catena Aurea by Aquinas; Tertullian, On Monogamy; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.