Matthew 18:8
in Matthew 18If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands and two feet and be thrown into the eternal fire.
BSB
The same verse in ASV and KJV ▾
ASV
And if thy hand or thy foot causeth thee to stumble, cut it off, and cast it from thee: it is good for thee to enter into life maimed or halt, rather than having two hands or two feet to be cast into the eternal fire.
KJV
Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.
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This verse in Matthew 18
Commentary
16 notes on this verseSo all affection, our whole kindred, are severed from us; lest under cover of duty any believer should be exposed to offence. If, He says, he be united to thee as close as is thy hand, or foot, or eye, and is useful to thee, anxious and quick to discern, and yet causes thee offence, and is by the unmeetness of his behaviour drawing thee into hell; it is better for thee that thou lack his kindred, and his profitableness to thee, than that whilst thou seekest to gain thy kindred or friends, thou shouldest have cause of fallings.
This site's exposition
cut them off
on Matthew 18:8-9
Cut them off repeats language Jesus already gave in the Sermon at 5:29-30, and the bench reads both occurrences the same way, as hyperbole aimed at the seriousness of sin rather than a command to literal mutilation, since a man who plucked out one eye would still lust with the other. What the hand or foot or eye pictures is anything a man values as his own member, however close, that leads him into sin, and the everlasting fire and hell fire named here are the chapter's plainest words on the reality of final loss. The point sits directly against verse 6, hand in hand with it: the severity Jesus applies to causing a little one to offend, he applies with equal force to guarding one's own soul from the same snare.
The record, by era
The Church Fathers5 voices
A commentator
Desert FathersThe Desert Fathers, Sayings of the Early Christian Monks · Written before 500.
proposed
A brother asked Poemen, 'What is the meaning of the text, "Whoever is angry with his brother without a cause" (Matt. 5:22)?' He answered, 'If you are angry with your brother for any kind of trouble that he gives you, that is anger without a …
Or, The priests may with good reason be called the eyes of the Church, since they are considered her watchmen, but the deacons and the rest her hands, for by them spiritual deeds are wrought; the people are the feet of the body, the Church; and all these it behoves not to spare, if they become an offence to the Church. Or, by the offending hand is understood an act of the mind; a motion of the mind is the offending foot, and a vision of the mind is the sinning eye, which we ought to cut off if they give offence, for thus the acts of the limbs are often put in Scripture for the limbs themselves.
Oh wickedness! Once did the Jews lay brands on Christ; these mangle His body daily. Oh hands to be cut off! Now let the saying, "If thy hand make thee do evil, amputate it," see to it whether it were uttered by way of similitude merely.
(Verse 8, 9) But if your hand or your foot causes you to stumble, cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into the eternal fire. And if your eye causes you to stumble, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell. Indeed, it is necessary for scandals to come, but woe to the person through whom the scandal comes! Therefore, every affection is cut off and every proximity is amputated, so that no one of the believers may be exposed to scandals through the opportunity of piety. If, he says, someone is so connected to you like a hand, foot, eye, and is useful and caring, and sharp in discerning: but he causes scandal to you, and he drags you into hell because of the disparity of his behavior: it is better that you both avoid his proximity and carnal benefits, so that while you want to profit your relatives and necessary ones, you don't end up causing ruins. Therefore, neither brother, nor wife, nor children, nor friends, nor any affection that can exclude us from the kingdom of heaven, should be preferred to the love of the Lord. Each believer knows what harms themselves, what troubles their soul, and is often tested. It is better to lead a solitary life than to lose eternal life for the needs of this present life.
A commentator
John ChrysostomHomily on the Gospel of Matthew 59 · Written in the 5th century.
proposed
But let us tear these in pieces not by our words only, but by our deeds too. For neither are these things of necessity. For if they were of necessity, He would not have said, "Woe to the man, by whom the offense cometh." For those only doth he bewail, who are wicked by their choice. And if He saith "by whom," marvel not. For not as though another were bringing in it by him, doth He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, "by whom," for "of whom;" as when it saith, "I have gotten a man by God," putting not the second cause, but the first; and again, "Is not the interpretation of them by God," and, "God is faithful, by whom ye are called unto the fellowship of His Son." And that thou mayest learn that it is not of necessity, hear also what follows. For after bewailing them, He saith, "If thy hand, or thy foot offend thee, cut them off, and cast them from thee: for it is better for thee to enter into life halt or maimed, rather than having two hands or feet to be cast into the fire. And if thy right eye offend thee, pluck it out; it is better for thee to enter into life with one eye, than having two eyes to be cast into the furnace of fire;" not saying these things of limbs; far from it; but of friends, of relations, whom we regard in the rank of necessary members. This He had both said further back, and now He saith it. For nothing is so hurtful as bad company. Wherefore with much earnestness He commands us to cut off them that hurt us, intimating these that bring the offenses. Seest thou how He hath put away the mischief that would result from the offenses? By foretelling that there surely will be offenses, so that they might find no one in a state of carelessness, but that looking for them men might be watchful. […]
9 more voices on this verse
The Church Fathers1 voice
But that you may learn that there is no absolute necessity for offences, hear what follows, If thy hand or thy foot offend thee, & c. This is not said of the limbs of the body, but of friends whom we esteem as limbs necessary to us; for nothing is so hurtful as evil communications.
The Medieval Church2 voices
You say that woe to that man by whom the scandal comes; hence scandal should not be inflicted on little ones. And although it should not be inflicted, they nevertheless should not be negligent in avoiding scandal; indeed one can avoid it through something useful …
Wherefore if thy hand or thy foot cause thee temptation, cut it off, and cast it from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And …
The Puritans and the Awakening1 voice
Wherefore if thy hand or thy foot,.... The same words are repeated here on occasion of offences, as are spoken by Christ, Mat 5:29 on account of unchaste looks, desires and lusts: giving offence to Christ's disciples, or endeavouring, by any means whatever, to cause them to stumble and fall, is equally gratifying the flesh, and no more to be indulged, than the other, on pain of eternal damnation. See Gill on Mat 5:29, Mat 5:30.
The Nineteenth Century4 voices
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!
If thy hand, etc. - See the notes on Mat 5:29-30 (note).
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
If thy hand ... - See the notes at Mat 5:29-30. The sense in all these instances is the same. Worldly attachments, friendships, and employments of any kind, that cannot be pursued without leading us into sin, be they ever so dear to us, must be abandoned, or the soul will be lost. It is better for thee to enter into life halt or maimed ... - It is not meant, by this, that when the body shall be raised it will be maimed and disfigured in this manner. It will be perfect. See 1Co 15:42-
Modern Voices1 voice
And it must be remembered that the most purely practical science does take this view of mental evil; it does not seek to argue with it like a heresy, but simply to snap it like a spell. Neither modern science nor ancient religion believes in …
The words behind it
40 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 |
|---|---|---|---|---|
| εἰ | ei | If | G1487 → | 508 times |
| δὲ | de | now | G1161 → | 2765 times |
| ἡ | he | the | G3588 → | 19766 times |
| χείρ | cheir | hand | G5495 → | 175 times |
| σου | sou | of you | G4771 → | 2973 times |
| ἢ | e | or | G2228 → | 342 times |
| ὁ | ho | the | G3588 → | 19766 times |
| πούς | pous | foot | G4228 → | 93 times |
| σου | sou | of you | G4771 → | 2973 times |
| σκανδαλίζει | skandalizei | causes to sin | G4624 → | 29 times |
| σε, | se | you, | G4771 → | 2973 times |
| ἔκκοψον | ekkopson | do cut off | G1581 → | 10 times |
| αὐτὸν | auton | it | G846 → | 5565 times |
| καὶ | kai | and | G2532 → | 9120 times |
| βάλε | bale | do cast [it] | G906 → | 121 times |
| ἀπὸ | apo | from | G575 → | 640 times |
| σοῦ· | sou | you; | G4771 → | 2973 times |
| καλόν | kalon | better | G2570 → | 101 times |
| σοί | soi | for you | G4771 → | 2973 times |
| ἐστιν | estin | it is | G1510 → | 2333 times |
| εἰσελθεῖν | eiselthein | to enter | G1525 → | 194 times |
| εἰς | eis | into | G1519 → | 1755 times |
| τὴν | ten | <the> | G3588 → | 19766 times |
| ζωὴν | zoen | life | G2222 → | 135 times |
| κυλλὸν | kullon | crippled | G2948 → | 4 times |
| ἢ | e | or | G2228 → | 342 times |
| χωλὸν | cholon | lame | G5560 → | 14 times |
| ἢ | e | than | G2228 → | 342 times |
| δύο | duo | two | G1417 → | 133 times |
| χεῖρας | cheiras | hands | G5495 → | 175 times |
| ἢ | e | or | G2228 → | 342 times |
| δύο | duo | two | G1417 → | 133 times |
| πόδας | podas | feet | G4228 → | 93 times |
| ἔχοντα | echonta | having | G2192 → | 707 times |
| βληθῆναι | blethenai | to be cast | G906 → | 121 times |
| εἰς | eis | into | G1519 → | 1755 times |
| τὸ | to | the | G3588 → | 19766 times |
| πῦρ | pur | fire | G4442 → | 70 times |
| τὸ | to | <the> | G3588 → | 19766 times |
| αἰώνιον. | aionion | eternal. | G166 → | 68 times |
εἰIf
eiG1487 →508 times
δὲnow
deG1161 →2765 times
ἡthe
heG3588 →19766 times
χείρhand
cheirG5495 →175 times
σουof you
souG4771 →2973 times
ἢor
eG2228 →342 times
ὁthe
hoG3588 →19766 times
πούςfoot
pousG4228 →93 times
σουof you
souG4771 →2973 times
σκανδαλίζειcauses to sin
skandalizeiG4624 →29 times
σε,you,
seG4771 →2973 times
ἔκκοψονdo cut off
ekkopsonG1581 →10 times
αὐτὸνit
autonG846 →5565 times
καὶand
kaiG2532 →9120 times
βάλεdo cast [it]
baleG906 →121 times
ἀπὸfrom
apoG575 →640 times
σοῦ·you;
souG4771 →2973 times
καλόνbetter
kalonG2570 →101 times
σοίfor you
soiG4771 →2973 times
ἐστινit is
estinG1510 →2333 times
εἰσελθεῖνto enter
eiseltheinG1525 →194 times
εἰςinto
eisG1519 →1755 times
τὴν<the>
tenG3588 →19766 times
ζωὴνlife
zoenG2222 →135 times
κυλλὸνcrippled
kullonG2948 →4 times
ἢor
eG2228 →342 times
χωλὸνlame
cholonG5560 →14 times
ἢthan
eG2228 →342 times
δύοtwo
duoG1417 →133 times
χεῖραςhands
cheirasG5495 →175 times
ἢor
eG2228 →342 times
δύοtwo
duoG1417 →133 times
πόδαςfeet
podasG4228 →93 times
ἔχονταhaving
echontaG2192 →707 times
βληθῆναιto be cast
blethenaiG906 →121 times
εἰςinto
eisG1519 →1755 times
τὸthe
toG3588 →19766 times
πῦρfire
purG4442 →70 times
τὸ<the>
toG3588 →19766 times
αἰώνιον.eternal.
aionionG166 →68 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 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
Romans 13:12The night is nearly over; the day has drawn near. So let us lay aside the deeds of darkness and put on the armor of light.
it leads to
- Ezekiel 18:31–32
Cast away from yourselves all the transgressions you have committed, and fashion for yourselves a new heart and a new spirit. Why should you die, O house of Israel?
- Ephesians 5:11
Have no fellowship with the fruitless deeds of darkness, but rather expose them.
- 2 Corinthians 6:7
in truthful speech and in the power of God; with the weapons of righteousness in the right hand and in the left;
- Colossians 3:8–17
But now you must put aside all such things as these: anger, rage, malice, slander, and filthy language from your lips.
- James 1:21
Therefore, get rid of all moral filth and every expression of evil, and humbly accept the word planted in you, which can save your souls.
- Ezekiel 18:31–32
Through
Ezekiel 18:31Cast away from yourselves all the transgressions you have committed, and fashion for yourselves a new heart and a new spirit. Why should you die, O house of Israel?
it leads to
- Psalms 51:10
Create in me a clean heart, O God, and renew a right spirit within me.
- Ezekiel 36:26
I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh.
- Romans 8:13
For if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live.
- Psalms 51:10
Where this verse is studied
On this page
About Matthew
This page draws on 15 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Desert Fathers, The Desert Fathers, Sayings of the Early Christian Monks; GK Chesterton, Orthodoxy, Ch. 2: The Maniac (1908); J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 59; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); Origen of Alexandria, Catena Aurea by Aquinas; Tertullian, On Idolatry; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.