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DISCOURSE 4
 LIFE IN THE CHRISTIAN COMMUNITY:
Humility and Forgiving
 Matt 18:1-35

This discourse covers several topics vital to successful church community life:

This Discourse is introduced by the topic of the previous Narrative in which Jesus has focused his attention on the disciples; preparing them for his death and resurrection.
In this Discourse Matthew takes the preparation of the disciples one step beyond the resurrection, namely, on living in a Christian community after the Messiah has left them.  
This Discourse would have been extremely essential for Matthew's community as it established itself in new territory.
Perhaps there is no more important text for churches today than this Discourse!

Hagner is correct when he observes that Matt 18:1-14 does not concern children, but disciples, and that children are merely an example of humility used to make a point regarding disciples.
The use of the term "little child" in the diminutive form as a model of disciples humility prompts the use of the term "little ones".  This is a specific reference to those who Jesus says are the ones " who believe in me", hence, the disciples.

1. Discourse on Humility (Matt 18:1-9; Mk 9:33-37; Lk 9:46-48)
Still struggling with the true nature of the kingdom, the disciples are concerned with who would be greatest in the kingdom!    Jesus' answer in the next few verses demonstrates that the disciples were struggling with the matter of position, power, and authority.  His response that the disci0les should be like little children indicates that greatness in the kingdom has nothing to do with power and position, but everything to do with ones attitude toward self and others!  We have already noted in Matt 11:11 that true greatness has to do with serving.  Jesus will return to this theme again in Matt 20:20 ff when the mother of James and John seeks position for her sons.  Lk 22:25-27 drives home this point:

"The kings of the Gentiles exercise lordship over them; and those in authority over them are called benefactors. But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves."
Jesus' response to the disciples that they must "turn" indicates a radical turn!  Streqw - strepho - turn is a word commonly used to imply a moral turning such as return or repent.  Jesus admonishes the disciples to make a radical turn in their mindset regarding greatness in the kingdom.  the must become like little children paidion - paidion - a little child (the ion is the diminutive form of the noun.)  The point is that disciples must be humble servants.  However, we learn from the discussion that follows there is also the sense that disciples as "little children" will be vulnerable to abuse.  Humble disciples open themselves to abuse from other disciples and others outside the ring of the community of believers.

In Matt 18:3, Jesus explains that unless a disciple is willing to turn and be humble it is not possible to even become a member of the kingdom, let alone be great in the kingdom!    

But what does it mean for the disciple to be humble?

It means that unless one is willing to deny self and give up all for Christ and other disciples in the Christian Community, and to be willing to place other disciples before self, one is not able to understand the kingdom!

Furthermore, faith and humility go hand in hand!   
Unless one is willing to deny self and turn to God as the only solution to one's problem, it is not even possible for one to believe, for believing is trusting, completely!   

Without faith and humility the kingdom is impossible, for the kingdom is permitting God through Christ to reign on one's heart and life.

Now, we consider Jesus' answer to the disciples question regarding who is greatest in the kingdom!
The one who humbles himself like a little child is greatest in the kingdom, for as Jesus had previously taught, it is the servant who is greatest in the kingdom!

Jesus continues by observing that to receive (welcome, accept) a disciple in the name of Jesus is the same as receiving Jesus himself!

However, to reject a vulnerable disciple (little one) is tantamount to leading the disciple to stumble or sin.
The Greek word translated stumble or sin is skandalon - skandalon, which derives from to snare or trap.  Skandalon therefore becomes stumble.  In the religious or biblical sense to stumble is equated with falling into sin or losing one's faith. The LXX uses the term in reference to "striking or catching in a snare, and slipping or stumbling ,with the transferred meaning "occasion of sin").

 

The Context of the Discussion on Vulnerable Disciples and Humility
The discussion on humility was developed by Jesus to reflect on how disciples treat one another and influence other disciples!  How disciples treat disciples is important, even vital to the disciple's faith as well as vital to the faith of other disciples!
To cause a "little one" or vulnerable disciple to stumble or lose their faith in Jesus and the kingdom is a serious matter whose judgment is compared by Jesus to having a millstone tied around one's neck and being cast in to the depths of the sea and drowned!  It seems from other references (Isa 51:63 and Rev 18:21) that this figure of speech may have been an idiom in Judaism for severe condemnation.  Jesus closes this point with the interesting analogy of cutting of one's bodily members if they cause one to stumble (loose faith and the kingdom), and adds that it would be better to be lame without feet than to have two feet and be cast into eternal fire (hell).

We should remember that all disciples live in a world of temptation and sin, but to be the agent of sin and stumbling to vulnerable disciples is one of the worst possible sins.

2. Finding the Lost Sheep (Matt 18:10-14; Lk 15:4-7)
To demonstrate further the importance of vulnerable disciples (all disciples are vulnerable), Jesus uses the illustration of the man who had 100 sheep, of which number 1 got lost.  The man leaves the 99 sheep (who were not lost) to search the mountains for the one lost sheep.  there is much rejoicing over the 1 lost sheep when it is found.  Jesus concludes that this analogy reflects the love and concern of the Father in heaven for any one lost sheep.
Disciples are vulnerable and can easily stumble and be lost.
Disciples must be as concerned for the vulnerable and lost disciples and be sensitive to the needs of fellow disciples.
Pride and seeking for greatness is not fitting of the kingdom.
Concern for fellow disciples, those that are vulnerable and easily lost, is key to kingdom understanding.

3. Solving Personal/Community Problems Matt 18:15-20; Lk 17:1-4)
We are not aware of any passage that has more implications for Christians living in the Community of the Church or Kingdom than this one, nor one that is more often ignored!  
"If your brother sins against you..."  Some very good manuscripts omit "against you" (see the discussion of this in Hagner, Matthew 14-28, p. 529, fn. b).  The parallel passage in Lk 17:3 omits this.  Some have concluded from the longer ending of Matt 18:15 that this passage refers only to "private sin"!  This argument is made in ignorance of the textual variant, Lk 17:3, and the LXX background to this teaching (Lev 19:17).  Furthermore, the context of this pericope is community life and concern for disciples in general.  Hagner, Matthew 14-28, p.528,  and others, title this section Church Discipline, indicating again community life rather than mere personal concerns.  Parallel instructions in the LXX, Rabbinic teaching, the Qumran Tractates, and The Didache set these instructions within the life of a closed community such as the church.  The mention of "the church" ( ekklesia - ekklesia - church) later in the pericope (Matt 18:18) set this pericope firmly within the action of community life and discipline.  The remainder of the pericope which emphasizes community action reinforce the community aspects of this pericope.   Personal concerns do, however, have a significant impact on congregational life.

We mention again that this pericope covers sin that is personal and private as well as sin that impacts the life of the church community, for personal sin of individual members of the body must eventually have an impact on the body as a whole.

We should also note that the principles laid down by Jesus in this pericope are essential to resolving ruptured personal relationships, and that they also form an vital element in conflict mediation.

The instruction on how to handle such matters is firmly set in the background of the procedure established in Deut 19:15-21.  The trifold procedure adds the additional dimension that the process begins first on the personal level, then proceeds to the second level of two witnesses, and finally the third level of brining the matter before the community of believers.  We should note that in Deut 19:17 the final community level is considered the same as being in the presence of the Lord.  Note Jesus teaching in Matt 18:20 that where this process is followed in his name, there he is present.

An interesting construction is evident in Matt 18:15, 16, 17, 17b.  Each initial clause in these statements of Jesus begins with "If".  In Greek the construction is a 3rd class conditional clause indicating possibility.  The careful construction of these verses indicates that Matthew has taken the time to set the verses up in a parallel structure styled in the form of a church discipline logion (saying).  The "If" clauses in this sequence indicate the strong possibility, even probability, that in community life such occasions will occur and will require the appropriate corrective practice, which Jesus sets out in a trifold formula.  First speak to the individual in person without publicizing the problem.  Second, if an appropriate response is not forthcoming, take another person with you (at the mouth of two persons truth is established, cf. Lev 19).  Third, and as a last resort, bring the matter before the appropriate persons in the church community (possible recognized leaders, elders, or even if necessary, the whole congregation).  If no repentance is forthcoming, and no forgiveness requested, then the sinful person should be treated as a pagan (Gentile), meaning that the community should have no further fellowship in a brotherly sense with the sinful person.

There are other instances where instruction is given the church on how to handle such matters.  One should read Gal 6:1 in close relationship with this pericope:
1 Brethren, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Look to yourself, lest you too be tempted. 2 Bear one another’s burdens, and so fulfil the law of Christ. 3 For if any one thinks he is something, when he is nothing, he deceives himself. 4 But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. 5 For each man will have to bear his own load.

On at least two other occasions Paul instructs churches on matters of church discipline; 1 Cor 5:1-13; 6:1-6; and 2 Thess 3:6-15.  Students should reference these two texts in regard to the appropriate spirit involved in church discipline.

In our pericope in Matt 18:15-20, Jesus concludes his instruction with the remarkable observation that action taken by the community in good Christian order is sanctioned in heaven and in fact becomes his own action!

18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I in the midst of them."
The emphatic expression "truly" is translated from the Greek amhn - amen which adds a note of sincerity and genuineness to the saying that follows, whatever is decided by the community in regard to settling community problems, when this is carried out in the appropriate manner is accepted in heaven.  Bound in heaven is translated from dhshte - desete which literally means bound as in a marriage, but in the context here implies is honored in heaven.  The full saying in Matt 18:18 is in the form of a proverbial or idiomatic saying inferring that heaven acknowledges the decisions of the Christian community action.

The comment regarding two agreeing and two or three gathering in Jesus name follows the Jewish belief that two witnesses settle a matter.  The gathering together has no reference to a small gathering of the church on the Lord's day for worship, which has become a partial excuse for a small assembly, but is a euphemism in reference to the group or community gathering in proper order to resolve problems.  The community is reminded that Jesus is always present when his community gathers in his name, or under his will and lordship.  "In his name" is a Hebrew euphemism for "in the person of Jesus" or "under his will".

4. Christian Forgiveness (18:21-35)
The principles of Christian forgiveness are as essential to successful church community life as are the ones for resolving relations involving sin as depicted in the previous pericope.  Whereas the previous pericope initially presupposes a lack of repentance and focuses on the other party, this pericope focuses on the first person, or the self.  It asks not what the other person should have done, but what should I be doing?

The pericope begins with Peter asking the question regarding how often he should forgive another person.  It is obvious that Peter recognized that forgiveness was vital to the process of church discipline and resolving broken relationships.

If we adopt the longer reading of Matt 18:15, "If your brother sins against you...", then the question by Peter balances this by asking "How often should I forgive if my brother sins against me?"  (For the sake of convenience I have paraphrased Peter's question, IAF.)  Peter's suggestion in his mind was generous, "Seven times!"  Rabbinic teaching suggested three times as the standard.  Peter had chosen a favored Jewish number for completeness, but Jesus response was "seventy times seven" indicating that there is no limit to the number of times one should be willing to forgive.

The fascinating and powerful parable that Jesus taught to drive home the lesson on the need for Christians to learn how to forgive.  Again, the parable is set in the context of the kingdom, indicating Matthews interest and concern for kingdom matters.  When Jesus is reigning in disciples' lives and the kingdom is something real in their experience, more is expected from disciples than passive membership or church going.

In the parable the first servant owes the king an unpayable debt, 10,000 talents, estimated by some to be in the high millions or even billions of dollars in present day currency.  The total taxes in 4 BC for all of Judea, Samaria, and Idumea was only 600 talents!  The king was merciful and forgave the first servant completely.  Then there is a sudden change of events.  The first servant is owed 100 denarii by another, about 100 days wages (there were 6,000 denarii in 1 talent) and a payable debt.  The first servant shows no mercy and no forgiveness.  When the king hears of this he throws the first servant into he paid the full 10,000 talent (unpayable) debt.

The application of this parable is timeless, applying to the first disciples, Matthew's community, and all Christians today.

We are reminded that this discourse began with the disciples asking who was the greatest in the kingdom which indicated a faulty understanding of kingdom life.  Jesus answer challenged the disciples to understand humble service in the kingdom.  The discourse moved on to the need for all disciples to be concerned for the "little ones", that is, all disciples since disciples are vulnerable to sin and loss of faith.  The value of one lost disciple is driven home by Jesus' teaching on the lost sheep.  Jesus then moved on to community behavior and the need for disciples to resolve problems in the appropriate manner.  Finally, the need for mercy and forgiveness is driven home by the powerful kingdom parable pf the king and the two servants.

5. The Formulae: Matt 19:1, 2
Again, as is the case with each block of discourse material in Matthew, we find the formulae that "when Jesus had finished these sayings, he went away from ..." setting the scene for the following narrative material.