Matthew 18:1-9 Humility

Steve Thompson

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I. Greatest is defined by humility. 18:1-4

(1) The Question

In this hour the disciples came to Jesus saying: who then is greatest in the kingdom of heaven?

(1) The Question

At that time the disciples came to Jesus and said, “Who then is greatest in the kingdom of heaven?”

- A discussion had broken out among the disciples

gives the missing details here about a previous discussion amongst the disciples. “They came to Capernaum; and when He was in the house, He began to question them, “What were you discussing on the way?” But they kept silent, for on the way they had discussed with one another which of them was the greatest.”

In this hour the disciples came to Jesus saying: who then is greatest in the kingdom of heaven?

At that time the disciples came to Jesus and said, “Who then is greatest in the kingdom of heaven?”

2 καὶ προσκαλεσάμενος παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν

And after summoning a child he stood the child in their midst

2 And He called a child to Himself and set him before them,

3 καὶ εἶπεν· Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.

And he said, truly I say to you, if any you do not turn and become as children, you will not come into the kingdom of heaven.

3 and said, “Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven.

4 ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν·

Therefore the one whom has humbled himself as this child, this is the one whom is greatest in the kingdom of God.

4 “Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven.

5 καὶ ὃς ἐὰν δέξηται ἓν παιδίον τοιοῦτο ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται.

and whom ever received one of these children upon my name, he receives me.

5 “And whoever receives one such child in My name receives Me;

34 But they kept silent, for on the way they had discussed with one another which of them was the greatest.

lets us know that it had been an argument. “An argument started among them as to which of them might be the greatest.

6 Ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς εἰς τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης.

Whom on account causes one of these little ones whom believe in me to stumble, it would be useful to him that a donkey millstone is hung in his neck and he is drown in the open depths of the sea.

6 but whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea.

7 οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ διʼ οὗ τὸ σκάνδαλον ἔρχεται.

woe to the world from the stumbling block for necessity to come the stumbling block, woe to the man through which comes the stumbling block.

7 “Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!

8 Εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον.

If your hand or your foot causes you to stumble, cut it off and throw it from you, it is good to go out into life deformed or lame, two hands or two feet coming to throw you into the eternal fire.

8 “If your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than to have two hands or two feet and be cast into the eternal fire.

9 καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός.

And if your mouth causes you to stumble, take it out and throw it from you, it is good to have one eye to come into life, having two eyes to be thrown into the lake of fire.

9 “If your eye causes you to stumble, pluck it out and throw it from you. It is better for you to enter life with one eye, than to have two eyes and be cast into the bfiery hell.

10 Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.

You do not know those whom look down on one of these little ones, for I ay to you that their angels in heaven on account of each sees the face of my father in heaven.

10 “See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven.

12 τί ὑμῖν δοκεῖ; ἐὰν γένηταί τινι ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἓν ἐξ αὐτῶν, οὐχὶ ἀφήσει τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη καὶ πορευθεὶς ζητεῖ τὸ πλανώμενον;

What are you considering? The one whom has 100 seep and one goes astray from them, will he not leave the ninety nine upon the mountain and proceed to seek the lost one?

11 [“aFor the Son of Man has come to save that which was lost.]

Ninety-nine Plus One

12 “What do you think? If any man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go and search for the one that is straying?

13 καὶ ἐὰν γένηται εὑρεῖν αὐτό, ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπʼ αὐτῷ μᾶλλον ἢ ἐπὶ τοῖς ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις.

And whomever has found this, truly I say to you that it will be much rejoicing upon him or upon the ninety nine to whom didn’t get lost.

13 “If it turns out that he finds it, truly I say to you, he rejoices over it more than over the ninety-nine which have not gone astray.

14 οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων. [1]

14 “So it is not the will of your Father who is in heaven that one of these little ones perish.

This is not the will before your father in heaven that you destroy one of these least.

[1] Holmes, M. W. (2011–2013). The Greek New Testament: SBL Edition (). Lexham Press; Society of Biblical Literature.

- The disciples are worried about greatness

Their concern about greatness, which flows from Peter’s discussion with Jesus about the treatment of sons of the King, prompted this question about the kingdom.

Clearly they aren’t talking about being the king but they are thinking about who is second to Jesus in responsibility and privilege.

Considering that some of the disciples went up to the mountain to see Jesus’ transfiguration (which the other 9 were left behind) and Jesus’ statement about Peter being singled out at times, it appears they are beginning to get jealous and worried that someone may have a leg up in the kingdom.

(2-3) Visual for humility

And after summoning a child he stood the child in their midst

2 And He called a child to Himself and set him before them,

And he said, truly I say to you, if any you do not turn and become as children, you will not come into the kingdom of heaven.

3 and said, “Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven.

- Jesus has a child come forward to stand in their midst. The word translated child here (παιδίον) is used to speak of a very young child, whom is either an infant or what we would call a toddler.

The word translated child here (παιδίον) is used to speak of a very young child, whom is either an infant or what we would call a toddler.

Jesus summons the child to come near Him so that He can make a point in addressing their question.

I would imagine that as the disciples watch the child come to Jesus, they were dumbfounded on what He was doing.

- Instead of talking about status, Jesus talks about entrance.

Jesus starts by talking about those whom gain entrance into the Kingdom of heaven must turn into something that resembles children. The word “converted” is closer in meaning to “turn” rather than speaking of salvation. Otherwise, we would be talking about being saved and becoming like children (2 things rather than the one idea present in verse 3)

Turning is the language of moving in one direction to another direction. In this case, they become like these small children.

There has been much made of deciphering what is to be found in a child: There are some whom think that this is of the simplicity of a child. (not overly complex) Others point to children being sincere, although when they lie that goes out the window.

In light of the word for “child” used here, an infant or toddler is in helpless need. The call to become like a child is a call to recognize helplessness and the need found outside of oneself.

In the case of Kingdom of God, those whom have entered it are those that have understood that they are utterly helpless and in total need before God. This is the state of repentance that occurs when one trusts in Jesus for salvation.

(4) The answer about the greatest

Therefore the one whom has humbled himself as this child, this is the one whom is greatest in the kingdom of God.

4 “Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven.

- While this is similar to verse 3, it is different.

The move is from salvation (entrance into the Kingdom of heaven) to existence in the Kingdom as disciples.

The key component is the humility that is found in this child. In order to have that humility, it requires humbling oneself.

What does it mean to humble oneself like a child?

The Pillar New Testament Commentary: The Gospel according to Matthew 4. Life in the Messianic Community, 18:1–35

In modern Western societies children are often seen as very important, but in first-century Judaism they were not (other, of course, than that a man who had many children was seen as richly blessed; children formed an important indication of divine approval). In the affairs of men children were unimportant. They could not fight, they could not lead, they had not had time to acquire worldly wisdom, they could not pile up riches, they counted for very little.

- How does humility equate to greatness in the kingdom of heaven?

Earthly kingdoms (and corporations as mini version) require ambition, aggressiveness, self-reliance, competition and impressing the right people to advance in them.

In God’s kingdom, lowly service to God is given a greater value for what counts. In that type of service it demonstrates that following God’s will is important to me rather than my own will. If I am self-reliant than I won’t let go of my will for fear of missing out on something greater.

The disciples are being told that the type of humility required to enter into God’s kingdom is the same required for being considered great. As S. Lewis Johnson notes “The requirement for eminence in the kingdom is the same as the requirement for entrance into the kingdom. And that’s not unexpected, because the way we enter the kingdom is by faith, and the way we live within the kingdom is also by faith. Luther said, “O, do not think to be great, but to be little.” Becoming great will come of itself if you have become little.”

kingdom is the same as the requirement for entrance into the kingdom. And that’s not unexpected,

because the way we enter the kingdom is by faith, and the way we live within the kingdom is also by

faith. Luther said, “O, do not think to be great, but to be little.” Becoming great will come of itself if

you have become little.

II. Applications of humity (18:5-9)

and whom ever received one of these children upon my name, he receives me.

(5-6) Receiving or mistreating

5 “And whoever receives one such child in My name receives Me;

- The child being mentioned is the disciple whom has become like a child.

The idea of receiving someone is the picture of welcoming with hospitality.

The admonition is to treat a disciple of humble and quite possibly lowly status with the kind of respect that would be afforded Jesus. On account of being a disciple Jesus, that person in essence is really welcoming Jesus because of all that Christ has done for him/her. Considering that this would be a reward to welcome and interact with the King of God’s kingdom, it is a reward of hospitality to believers.

In a world that gives special treatment to people whom have a more significant or important role, this is a reverse view of treatment.

Whom on account causes one of these little ones whom believe in me to stumble, it would be useful to him that a donkey millstone is hung in his neck and he is drown in the open depths of the sea.

6 but whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea.

- There is also a responsibility that goes beyond welcoming.

Here, this is helpful to consider that this disciple is not at a deeper level spiritually and could be easily led into the trap of sin. The phrase “little ones” doesn’t merely refer to stature or age but it also speaks of importance.

In particular, I think of one way that this can occur is not teaching the full depth and breadth of what God has said on a subject. Even giving the impression that something is alright when in fact it is a sin.

If someone here says, that is why I don’t teach. I would caution you that in informal discipleship, you could lead a young believer astray by not being truthful to God’s Word.

Another way is to treat another believer in such a manner that you are taking them right up to the trap and letting them take the next step into it. This can come from behavior that puts the sin into one’s path, therefore expecting the next step to create a trap into sin. (if I were to say how this can happen a lot, I would say social media)

- The seriousness of this offense is noticed by the comparison

The Gospel of Matthew, Volume 2 The Terrible Responsibility (Matthew 18:5–7, 10 Contd)

a mulos onikos was a grinding-stone of such a size that it needed a donkey pulling it (onos is the Greek for a donkey and mulos is the Greek for a millstone) to turn it round at all. The very size of the millstone shows the awfulness of the condemnation.

The easier thing to undergo would be to have been drowned in the middle of the sea with a millstone around your neck. If that would be better than we should see that teaching and leading others to sin would be a bad thing to occur.

Is this talking about the type of punishment or talking about the behavior?

If this is talking about punishment, then it would be that a drowning would be preferred to the drowning. In this case, it would make me think of the lake of fire being a worse punishment. Since this is a believer, I would have a hard time seeing that connection.

If this is stating how bad this behavior is, it is saying that the consequences brought by one’s behavior to an insignificant believer is worse than being drown in the sea with a millstone.

(7) Woes

woe to the world from the stumbling block for necessity to come the stumbling block, woe to the man through which comes the stumbling block.

7 “Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!

- Woe to the world The word “woe” is an exclamation of pain and anger. It is often used in the Old Testament to speak about the coming judgment. Here, it should be associated with judgment that will eventually come upon the world.

The word “woe” is an exclamation of pain and anger. It is often used in the Old Testament to speak about the coming judgment. Here, it should be associated with judgment that will eventually come upon the world.

The world denotes people that are lost without Christ. It is expected that those in the world will follow a philosophy that is godless, so stumbling blocks will naturally be placed by them in front of Christians.

If the world was inherently good, then people wouldn’t advertise and create philosophies that oppose God’s truth.

- Woe to the man through whom the stumbling block comes

Unlike the person who willingly leads someone into the trap for sin, this is speaking of the person through whom the stumbling block comes.

This is the the woeful situation the person finds him/herself in when they are the agent to stumble for others.

* R. T. France recognizes that “this fact does not remove the responsibility of those who are the cause of others’ stumbling—for them there is a further woe. (See on 23:13–36 for the meaning of ‘woe’.) This paradox of individual responsibility within a world governed by ‘necessity’ will be graphically illustrated in the case of Judas Iscariot.”

France, R. T. (1985). Matthew: an introduction and commentary (Vol. 1, p. 275). Downers Grove, IL: InterVarsity Press.

> Consider & 12

“Woe to Assyria, the rod of My anger And the staff in whose hands is My indignation,”

“So it will be that when the Lord has completed all His work on Mount Zion and on Jerusalem, He will say, “I will punish the fruit of the arrogant heart of the king of Assyria and the pomp of his haughtiness.”

And the staff in whose hands is cMy indignation,

(8-9) Overcoming Sin

- The challenge in handling sources of stumbling The use of the second person “your”. This is addressing disciples.

If your hand or your foot causes you to stumble, cut it off and throw it from you, it is good to go out into life deformed or lame, two hands or two feet coming to throw you into the eternal fire.

And if your mouth causes you to stumble, take it out and throw it from you, it is good to have one eye to come into life, having two eyes to be thrown into the lake of fire.

9 “If your eye causes you to stumble, pluck it out and throw it from you. It is better for you to enter life with one eye, than to have two eyes and be cast into the bfiery hell.

- The challenge in handling sources of stumbling

The use of the second person “your”. This is addressing disciples.

This is figurative language being used to make a point. This is not advocating to maim our own body because that wouldn’t really fix the problem. The eyes, mouth, hand are subservient to the mind/heart of a person.

Consider that the hand can be used to steal or do harm; the foot is representative to where it leads you to go; the eyes are looking at things that feed the fuel for greed, envy and lust.

- The issue isn’t just sin for its own sake but how it affects others.

The context drives home the point that this is about treatment of believers whom are child like in their position and or level of maturity.

Sin has consequences to begin with because it is an offense to God. Sin that brings harm to other believers is even more horrific because of the potential to create stumbling.

The challenge is to identify the source of the stumbling block and eliminate it. Jesus is so serious about it that He uses firm language to talk about the seriousness of sin.

application for identifying the places of stumbling: