Big Idea: Jesus confronts the disciples about their preoccupation with status and teaches that the kingdom community is to be not status focused but other focused, with Jesus in their midst, caring for the vulnerable and addressing sin that might harm the community.
Understanding the Text
Chapter 18 is the fourth of five major teaching discourses in Matthew (chaps. 5–7, 10, 13, 18, 24–25) and is often referred to as the Community Discourse. The first half of the discourse (18:1–20) focuses on Jesus’ teaching about status in God’s kingdom (18:1–5; cf. 20:20–28), the harmful effects of sin within the faith community (18:6–9), and the importance of restoration of a fellow believer who sins (18:10–20; cf. 7:3–5). The latter emphasis leads seamlessly into the admonitions to forgive in 18:21–35. This section of chapter 18 concludes with a saying of Jesus promising his presence with his people, connecting this chapter to the affirmations that form bookends in Matthew: Jesus as “God with us” (1:23), and he declares “I am with you always” (28:20).
Interpretive Insights
18:1 the disciples came to Jesus. The disciples are the audience of the Community Discourse, as well as three of the four other Matthean discourses (chaps. 5–7, 10, 24–25). Yet Matthew’s audience will also hear this Community Discourse as directed to them—to the church (18:17) looking to Matthew’s Gospel for guidance for their life together.1
Who, then, is the greatest in the kingdom of heaven? As in each of the Matthean discourses, Jesus’ teaching focuses on the kingdom. Here the disciples ask an initial question about kingdom greatness—a question about status. In chapters 18–20 Matthew will emphasize status issues by using “great” and “first/last” language (19:30; 20:16, 26–27) as well as by drawing upon positive discipleship examples from those of low status in the first-century world: children and slaves (18:2–5; 20:26–27).
18:2 He called a little child. Jesus draws in a child to provide an object lesson, as he answers the disciples’ question about greatness. Given that their question is about status (18:1), it is most likely that the child is meant to illustrate someone of low status (as 18:4). In ancient perspectives, children were viewed as lacking logos (the full measure of rationality) and so were considered irrational and lacking in judgment.2Additionally, they were viewed as weak and vulnerable, given their susceptibility to illness and abuse. As William Davies and Dale Allison conclude about 18:2, “The point . . . is not that children are self-consciously humble but that they are, as part of society at large, without much status and position.”3
18:3 unless you . . . become like little children, you will never enter the kingdom. Jesus first draws the analogy of a child to speak of kingdom entry, not kingdom greatness, which is what the disciples have asked about. This is a narrative clue that their question might not have been an appropriate one. If Jesus so redefines kingdom status that those of lowest status are to be emulated, then the question about who is greatest is utterly misguided.
18:4 whoever takes the lowly position of this child is the greatest. Jesus answers the disciples’ question about kingdom greatness by pointing to a child who has little status. The NIV’s “lowly position” reflects the Greek word tapeinoo, which can indicate internal disposition or external situation (BDAG 990). In this context, the latter is most likely. Jesus uses a child to demonstrate that the disciples are misguided in seeking greatness in the kingdom. They should instead assume the position of those who are lowest in status within the kingdom community (also 20:26–27).
18:5 And whoever welcomes one such child in my name welcomes me. There is a shift here from a child as exemplar to the call to welcome “one such child.” This might mean welcoming actual children (as at 19:13–15), or Jesus might be referencing those like children (18:3), who will be referred to as “little ones” in 18:6–14. Jesus has already taught about welcoming a prophet, a righteous person, and “one of these little ones who is my disciple” at the conclusion of the Mission Discourse (10:40–42).
18:6 little ones. In this section of the Community Discourse (18:6–14) the focus of Jesus’ teaching moves from a child (teknon) to “little ones” (mikros; with adelphos used in 18:15–35). For Matthew, “little ones” is a status term that indicates those most vulnerable within the believing community. The term likely refers to believers of lowest status—those valued least (see 18:10).4
stumble. Matthew’s thematic skandalizo is used here to indicate something that causes another person to sin. The verb or its cognate noun occurs six times in 18:6–9 (also 17:27).
18:8 If your hand . . . causes you to stumble . . . cut it off. Jesus’ warnings turn to someone causing their own stumbling. The hyperbole in 18:8–9 is powerful. As Robert Stein helpfully notes, we read these words as hyperbolic because we know that obedience in any literal fashion would not actually remove the temptation to sin.5Hands and eyes are not the root of the problem. The point is clear. Sin is so serious that cutting off a hand or gouging out an eye is preferable to allowing the cause of sin to remain.
18:10 See that you do not despise one of these little ones. Jesus’ statement helps the reader to define mikros, since the implication is that “little ones” are easily despised. This points to little ones as those of low status, who are easily seen as less valuable.
their angels in heaven always see the face of my Father. The face of someone who is a ruler indicates favor, while the ruler’s back typically signals displeasure. So the “little ones,” though considered less important, are actually favored by God (with the point emphasized again at 18:14). The reference to “their angels” has raised much speculation (e.g., guardian angels), but the presence of angels in the heavenly court fits well such biblical portraits of God’s throne room and should not be pressed further.
Father in heaven. Some later manuscripts include 18:11, which reads, “For the Son of Man came to save the lost” (derived from Luke 19:10). Copyists very likely added this line, possibly to smooth the transition from 18:10 to the parable in 18:12–14.
18:12 If a man owns a hundred sheep. The parable of the wandering sheep receives a similar rehearsal in Luke 15:3–7, though there with an emphasis on a lost sheep. In Matthew, the parable highlights the value of pursuing a single sheep that has wandered away, fitting nicely between teachings on those vulnerable to stumbling (18:6–7) and on restoration of those who have sinned in the community (18:15–20).
18:15 If your brother or sister sins. The focal point of Jesus’ teaching moves from a child (teknon) to little ones (mikros) to a brother or sister (adelphos). The inclusion of “against you” is debatable from the manuscript evidence. It is likely that it was not included originally in Matthew but was added by scribes due to auditory confusion and elision (hamartese = sins; hamarte eis se = sins against you).6
you have won them over. The goal of going to an erring person privately is restoration. This same goal of restoration should also be presumed for the rest of the process (already emphasized at 18:10–14).
18:16 testimony of two or three witnesses. This citation from Deuteronomy 19:15 provides protection for the one being accused of wrongdoing by requiring more than a single witness. This context provides a helpful corrective to understanding the witnesses as simply present to provide a “rubber stamp” for the charge of wrongdoing.
18:17 tell it to the church. Reference to the church (ekklesia) occurs only twice in all the Gospels (Matt. 16:18; 18:17). The use of the term in Matthew fits Old Testament references to the “assembly” of Israel (Heb. qahal), with the Septuagint translators using ekklesia routinely to translate qahal.The whole community is to work for restoration of a brother or sister who has sinned.
treat them as you would a pagan or a tax collector. It is true that Matthew often portrays Gentiles (ethne; here “pagan” [ethnikos]) and tax collectors positively responding to Jesus’ ministry (e.g., 8:10; 21:32). Yet Matthew also uses these categories, in more or less offhand fashion, as examples of outsiders, as in popular Jewish parlance (see 5:46–47). Although not explicitly stated, this action of treating an erring member as an outsider could be understood as furthering restoration, especially in Matthew’s social context (cf. 1 Cor. 6:9–12).
18:18 whatever you bind . . . whatever you loose. For discussion of the same promise, see comments on 16:19.
18:20 where two or three gather in my name, there am I with them. The “two or three” draws from the language of Deuteronomy 19:15 but also reflects the nature of Matthew 18 as providing community regulation and teaching. As such, it is not simply a cap to the “church discipline” section (18:15–20) but provides a culminating word for the first half of the Community Discourse. “At the thematic center of the Community Discourse, Matthew emphasizes Jesus’ presence with his people as the hope for their common life” (1:23; 28:20).7
Theological Insights: Renunciation of Status
Establishment and preservation of status and position were fundamental values in the first-century world. So it is not surprising that Jesus in Matthew addresses issues of “greatness.” His answer would have been a surprising one for people of the Greco-Roman world, who assumed the value of maintaining status distinctions. Luke’s Gospel also provides examples of Jesus’ teachings that subvert usual practices of seeking to gain honor and prestige (14:7–11) and of inviting one’s peers or betters to meals (14:12–14). Instead, Jesus’ followers are to humble themselves (14:11) and invite to meals those who cannot repay the favor (14:13–14). In 1 Corinthians Paul takes that church to task for falling prey to valuing the status that accrues from contests of oration (1:12, 20–25). Instead, he reminds them of God’s decision to “chose the lowly things of this world” to eliminate all boasting (1:28–29). And the Epistle of James reminds readers that their favoritism toward the rich actually belies God’s decision to choose “those who are poor . . . to be rich in faith” (2:5).
Teaching the Text
1. Becoming like children involves turning away from preoccupation with status concerns and self-promotion to care for others. Views of children were substantially different in the first-century world than in our contemporary Western context, so we are prone to import into this passage qualities of children as we perceive them. We might, for example, highlight the innocence of children, when in a first-century Greco-Roman context children were viewed as less reliable than adults, who had the full measure of logos or rational capacity. We might also emphasize that children are humble in attitude, as the language of Matthew 18:4 in some English versions suggests (e.g., “whoever becomes humble like this child” [NRSV]). Yet children are not necessarily humble in the sense of holding an attitude of selflessness. Instead, as we have seen above, children are an example in the first-century world of those with little status. As the NIV reads, “Whoever takes the lowly position of this child is the greatest in the kingdom of heaven.” We can teach this text well by helping people to understand that they should renounce status preoccupation in favor of taking care of those most vulnerable and marginalized in the community of faith. This is the focus of Jesus’ message using the example of a child.
2. Addressing sin in the believing community and with fellow brothers and sisters is always for the goal of restoration. This section of chapter 18 includes the famous “church discipline” passage (18:15–20), which provides guidance for addressing serious sin in a fellow believer. This passage is misapplied and misused when it is not used in service of restoration of the Christian community and of its members. Attention to context is crucial for its proper understanding and application (see comments above). It is also instructive that guidance on “church discipline” is surrounded by Jesus’ teachings about restoration and forgiveness. The parable of the wandering sheep teaches that God rejoices over a single wandering or erring believer who is restored (18:10–14). In fact, the parable encourages believers to go in search of those who have wandered or strayed. In 18:21–35 Jesus teaches that unlimited forgiveness should characterize the church, just as extravagant forgiveness defines God and God’s reign. This contextual frame should caution us to avoid any kind of casual or facile application of this passage within our communities. Instead, a prayerful and sober attitude should lead the way to assess whether a situation calls for direct (and private) intervention and whether we have rightly assessed if serious sin is present (versus conflict or difference, for instance). In teaching this passage, we will want to emphasize that the goal of pointing out sin is restoration of relationship and not to cause harm.
Illustrating the Text
Becoming like children involves turning away from preoccupation with status concerns and self-promotion to care for others.
Literature: Of Mice and Men, by John Steinbeck. This well-known novel traces the story of George and Lennie, migrant workers during the depression. Lennie is developmentally disabled, and his aunt, before she died, had made George promise to look after him. Yet George cares for Lennie and watches out for him not simply out of obligation but because of the friendship and companionship that they share. Lennie, always good-natured, sometimes exasperating, listens to George’s dreams of the future. And they dream together of a place of their own someday where Lennie can care for his beloved rabbits. Up to the very end, when he has to make an excruciating decision in a tragic situation, George serves as an example of what it means to care for “little ones” who, as Matthew portrays them, are marginalized and vulnerable.
News Story: Shortly after being elected to office (2013), Pope Francis distinguished himself as a “different kind of pope.” This was signaled, first, by his choice of papal name, embracing the name of the humble, often homeless St. Francis of Assisi. Pope Francis has demonstrated an unusual willingness to forgo titles of honor and the bubble of dignified distance that usually surrounded his predecessors. This was captured well in October 2013, as Francis spoke about family in St. Peter’s Square. In the middle of this official event, a young boy came up on stage and interrupted the proceedings. Security guards attempted to intervene, but Pope Francis embraced the child and smiled at him, showing patience and kindness.
Addressing sin in the believing community and with fellow brothers and sisters is always for the goal of restoration.
Human Metaphor: Restoring a piece of furniture is a painstaking process (if your context allows, display an item that has been restored). It involves work, careful choice of materials, and very often a love and appreciation for what is being restored. From a practical standpoint, it certainly would be easier to simply buy a replacement piece. But a family heirloom or a favorite chair is nearly impossible to replace. So we go about the work of restoration. Church discipline is for the purpose of restoration, bringing back the beauty of the Christian community and the relationships that have been marred by sin. In Jesus’ instructions, we must remember the goal; it is restoration of relationship and healing of community.