Mt 18,1-5.10: Quem é o maior?
Introdução
In this fourth “teachings” section, Jesus expands his concern for the “least in the kingdom of heaven” in a discourse on Christian community (cf. 11:11).
The disciples’ question prompts another discourse from Jesus. He uses this opportunity to teach on humility, the value of children (spiritual children, as well as literal children), and the need for holy living. Jesus also discusses the health and unity of the local congregation.
Comentário
This question also may have been fueled by the special privileges given to Peter, James, and John at various times, most recently their trip with Jesus to the mountain and then their silence about what had happened there (17:1–9). Matthew characteristically abbreviates the story in order to focus on the teaching. The situation became an occasion for Jesus to teach about true greatness and the role of competition in the coming kingdom.
The opening phrase “at that time” ties this event to the previous teaching (17:24–27). The disciples wondered about this coming kingdom of which Jesus would be the king. In addition, Jesus’ talk of his coming death probably made them wonder how they were to run the kingdom in his absence.
The disciples questioned Jesus several times in Matthew (13:10; 15:12; 17:19; 21:20; 24:3).
In the parallel passages of Mark and Luke, this question arises out of an argument among the disciples (Mark 9:33–37; Luke 9:46–48).
If this story should be understood in light of the later story of the sons of Zebedee and their mother (20:20–28), it seems likely that the disciples were concerned about which of them would be the greatest in the future (19:27–20:16).
What led to this question about greatness (cf. 5:19; 11:11) in the Kingdom is unclear in Matthew, but see Mark 9:34. Perhaps some of the other disciples were concerned about the prominence of Peter (16:17–19; 17:24) or of James and John (17:1).
“The Kingdom of God” literally translates Gk hē basileia tou theou, and is found in NT texts, especially Mark, Luke, and Acts. The variant preferred by Matthew, “the Kingdom of Heaven,” or literally, “the Kingdom of the Heavens” (Gk hē basileia tōn ouranōn), corresponds to Heb malkût šāmayı̂m or Aram malǩtāʾ dišmayāʾ. The conventional argument is that the plural “heavens” in this variant does not refer simply to the transcendent realm, but is a “circumlocution,” an expression which avoids uttering or writing the Divine Name (YHWH); if so, “the Kingdom of (the) Heaven(s)” is equivalent to “the Kingdom of God” (Dalman). There are other equivalent Jewish and NT expressions, for example, “the Kingdom” and “the Kingdom of the Father.” It has usually been argued that the “Kingdom of God/Heaven” is not primarily spatial, territorial, political, or national; therefore, it should be translated as “kingly rule,” “reign,” or “sovereignty” rather than “kingdom” (Dalman). While this view still predominates, it has recently been challenged (Koch; Buchanon; see below). Even if one maintains this view, the political, economic, and social dimensions of ancient oriental kingship by way of analogy must not be forgotten.
This question also may have been fueled by the special privileges given to Peter, James, and John at various times, most recently their trip with Jesus to the mountain and then their silence about what had happened there (17:1–9). Matthew characteristically abbreviates the story in order to focus on the teaching. The situation became an occasion for Jesus to teach about true greatness and the role of competition in the coming kingdom.
Illustrates humility and dependence. For Jesus’ audience, a child represented someone completely reliant on others—perhaps even a burden. Children were without status in the ancient world and at the mercy of adults.
‶ ‹! Ἀμὴν !› ‹ λέγω ὑμῖν ›,
Introduced with the solemn prophetic “amen” (ἀμήν amēn; cf. 5:18), Jesus first addresses their presupposition. The disciples had supposed that they were “in” the kingdom, and only asked about their relative rank. Jesus’ radical prophetic reply challenges their assumption: To get “in,” one must be converted, which means to become like a little child.
unless you turn from your sins and become like little children, you will never get into the Kingdom. Matthew contains many statements about entering into the Kingdom (see 5:20; 7:21; 19:23–24; 23:13; cf. 19:17; 25:21, 23).
Describes a change in attitude. Jesus contrasts the disciples’ pride with the humility of children. Unlike children, who had no status, the disciples were expecting to be honored in God’s kingdom.
As with many of Jesus’ teachings, this statement contrasts the conventional wisdom of the day. Members of Graeco-Roman society generally associated meekness and humility with weakness. However, Jesus elevates these traits to the level of virtue, identifying them as hallmarks of true greatness.
Since those who exercise childlike faith exhibit the essence of the Kingdom (cf. 21:15–16), the Father will severely judge those who cause such “children” to sin (cf. Mark 9:38–50; Luke 17:1–2). Here the use of the metaphor shifts from a child as the model of humility (18:1–4) to a child as the object of godly or sinful behavior. Causing Jesus’ little ones to sin is contrasted with receiving them hospitably.
The heavenly Father uses angels to care for his childlike disciples (cf. Heb. 1:14), but their angels does not imply that each disciple has one assigned “guardian angel.” always see the face of my Father. These angels do, however, have continuous and open communication with God.
Daniel 10:10–14 teaches that angels are assigned to represent and protect the nations. In similar fashion, Jesus appears to teach that angels are assigned to represent believers to God. Jesus said that these angels continually view the face of my Father, meaning they have access to the heavenly throne and constantly present the needs of believers to God.
Jewish readers would generally recognize here the concept of the guardian angel; it was typically believed that every Jewish person had one. Further, angels received their orders from God’s throne; but unlike lower angels and mortals, only the highest angels regularly saw God’s glory. Those who mistreated these “little ones” would hence be reported directly to God by the greatest angels, and the report would stand them in bad stead in the day of judgment.