18 At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” 2 And calling to him a child, he put him in the midst of them 3 and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. 4 Whoever humbles himself like this child is the greatest in the kingdom of heaven.
5 “Whoever receives one such child in my name receives me, 6 but whoever causes one of these little ones who believe in me to sin,1 it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.
7 “Woe to the world for temptations to sin!2 For it is necessary that temptations come, but woe to the one by whom the temptation comes! 8 And if 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 with two hands or two feet to be thrown into the eternal fire. 9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter life with one eye than with two eyes to be thrown into the hell3 of fire.
10 “See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven.4 12 What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? 13 And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. 14 So it is not the will of my5 Father who is in heaven that one of these little ones should perish.”
Section Overview
The opening question of Matthew 18, “Who is the greatest in the kingdom of heaven?” loosely governs the chapter, the fourth teaching block in Matthew. Like the right song in the right place in a musical, these blocks advance the Gospel narrative even as Matthew integrates teachings, conversations, travels, and miracles. Each block appears at the right moment. The Sermon on the Mount (chs. 5–7) describes kingdom standards just as large crowds begin to follow Jesus and need to know what that entails. In the mission discourse (ch. 10), Jesus tells the disciples how to act when he sends them out. Warnings of persecution in chapter 10 prepare for actual opposition in chapters 11–12. The kingdom parables (ch. 13), both explain hostility to Jesus and promise that the kingdom will certainly grow regardless. As Jesus forms the community in chapters 14–17, he justly accents humility, righteousness, and forgiveness as marks of community life. Matthew 18:1–14 then develops the first two themes.
This passage mentions little children (Gk. paidion) and “little ones” (mikros) four times and three times, respectively. Jesus names humility as the great virtue of a child and labels childlike humility a hallmark of the kingdom. The rest of the passage teaches the Christian community the right way to treat its children and little ones, whether they be young in years or in the faith.
Section Outline
VI.P. Fourth Discourse: Community Life in the Kingdom (18:1–35)
1. Greatness and Humility (18:1–4)
2. Causing No One to Sin (18:5–9)
3. The Parable of the Lost Sheep (18:10–14)
Matthew 18:1–2 establishes the setting and asks the question, “Who is greatest?” that opens the chapter’s theme. The question is misguided, for childlike humility is the mark of greatness in the kingdom (vv. 3–4). This leads to teachings about the proper treatment of children and the “little ones,” whether they are young chronologically or theologically. First, it is evil to lead anyone to sin, but especially “little ones” (vv. 5–9). Second, no one should despise God’s little ones. One way to respect them is by finding them if they are lost (vv. 10–14).
Response
There is more than one way to be lost. One may be lost eternally, after dying without faith, or lost while living, again because of unbelief. But a little one in the faith can be lost in another sense; he can be redeemed but confused, out of fellowship, or trapped by sin. Jesus urges believers to seek those who are lost in any sense, but here the first call is to seek because the Father wills that none “of these little ones should perish” (18:14).
Jesus makes four statements about God’s care for his people. First, God cares for us as individuals, one by one. Second, God seeks us when we stray. Third, Jesus rejoices over us when we return. Finally, he cares for his people through his people. We are responsible to seek the lost.
This parable taps into a great biblical theme. Psalm 100:3 declares, “We are his people, and the sheep of his pasture.” Psalm 23:1 exults, “The Lord is my shepherd, I shall not want.” Isaiah 40:11 notes how the Lord “will tend his flock like a shepherd; he will gather the lambs in his arms” and keep them close to his heart. God is “the Shepherd . . . of Israel” (Gen. 49:24; cf. Num. 27:17). He tells David, “You shall be shepherd of my people Israel” (2 Sam. 5:2). When Israel’s leaders fail, the Lord promises a ruler who will shepherd his flock in God’s strength (Mic. 5:2–4). Jesus is that shepherd. He is the “good shepherd” (John 10:11, 14). Hebrews 13:20 calls him the “great shepherd.” Peter calls him the “chief shepherd” to whom elders, as undershepherds, give account (1 Pet. 5:1–5). Both directly and through us, God shepherds his people, large and small.