Expositor's Bible Commentary Commentary Matthew 18

This fourth discourse, like the previous three, is bracketed by remarks suggesting that it was delivered on the occasion specified (7:28–29). When Jesus speaks again of his suffering and death, the disciples’ grief (17:23) proves short-lived; and they busy themselves with arguing about who is greatest in the kingdom. Jesus has already said that there will be distinctions in the kingdom (5:19); and recently three of them have been specially favored (17:1–3), while Peter has been repeatedly singled out (14:28– 29; 15:15; 16:16–18). Perhaps these things set off the dispute, which continues in the ambition of James, John, and their mother in the period right before the Cross (20:20–23) and which embraces the jealousy of the other ten (20:24).

Substantial misunderstanding of Jesus by his disciples is presupposed throughout Jesus’ entire earthly ministry.

This fourth discourse, like the previous three, is bracketed by remarks suggesting that it was delivered on the occasion specified (7:28–29). When Jesus speaks again of his suffering and death, the disciples’ grief (17:23) proves short-lived; and they busy themselves with arguing about who is greatest in the kingdom. Jesus has already said that there will be distinctions in the kingdom (5:19); and recently three of them have been specially favored (17:1–3), while Peter has been repeatedly singled out (14:28– 29; 15:15; 16:16–18). Perhaps these things set off the dispute, which continues in the ambition of James, John, and their mother in the period right before the Cross (20:20–23) and which embraces the jealousy of the other ten (20:24).

Substantial misunderstanding of Jesus by his disciples is presupposed throughout Jesus’ entire earthly ministry.

Jesus responds by warning his disciples that they must turn from their present conduct and attitudes and “become like little children”; for unless they do, they will “never enter the kingdom of heaven” (the consummated kingdom is in view here). The child is held up as an ideal, not of innocence, purity, or faith, but of humility and unconcern for social status. Jesus advocates humility of mind (v.4), not childishness of thought (cf. 10:16). With such humility comes childlike trust. The person who truly “humbles himself [GK 5427] like this child is the greatest in the kingdom of heaven”: the expression completes a link with v.1. The thought is not far removed from 5:3 and vitiates any thought that the kingdom can be gained by personal merit or violent force . It is to “little children” (GK 4086) that the Lord of heaven and earth reveals his truth (cf. 11:25).

Jesus responds by warning his disciples that they must turn from their present conduct and attitudes and “become like little children”; for unless they do, they will “never enter the kingdom of heaven” (the consummated kingdom is in view here). The child is held up as an ideal, not of innocence, purity, or faith, but of humility and unconcern for social status. Jesus advocates humility of mind (v.4), not childishness of thought (cf. 10:16). With such humility comes childlike trust. The person who truly “humbles himself [GK 5427] like this child is the greatest in the kingdom of heaven”: the expression completes a link with v.1. The thought is not far removed from 5:3 and vitiates any thought that the kingdom can be gained by personal merit or violent force . It is to “little children” (GK 4086) that the Lord of heaven and earth reveals his truth (cf. 11:25).

This promise-warning couplet advances the thought by turning attention from the self-humiliation of the true disciple (vv.3–4) to the way others receive such “little ones” (GK 3625). The opening clauses of v.5 and v.6 are roughly parallel. The one who welcomes “a little child like this in my name” is not welcoming literal children but “children” defined in the previous verses—those who humble themselves to become like children and are Jesus’ true disciples (cf. “who believe in me” in v.6). They are not welcomed because they are great, wise, or mighty, but because they come in Jesus’ name (v.5). These “little ones” can stumble, even the greatest of them (14:28–31; 26:30–35); but whoever causes them to stumble stands in grave peril. The people most subject to Jesus’ judgment here are people of the world (cf. v.7).

The person who “welcomes” (GK 1312) one of these “little ones” welcomes Jesus himself (cf. 10:42). Presupposed here is the world’s animosity. Mere hospitality is not in view but hospitality given because of the “little ones’ ” link with Jesus; and it is probably presupposed that hospitality motivated in this way would be shown only if the benefactor were already well disposed toward Jesus, or at least moving in that direction. The antithetic alternative, causing the “little ones” to stumble, does not mean that the “little ones” are led into apostasy. Rather, they are rejected or ignored, which causes them to stumble in their discipleship. It may lead to serious sin; but, as in 10:40–42 and 25:31–46, the really grave aspect of the rejection is that it signifies a rejection of Jesus.

Because such estimates signal both a rejection of Jesus and a damaging of his people, drowning at sea before the evil is committed is much preferable to eschatological judgment, the eternal fire of hell (vv.8–9) that awaits the perpetrators (see comments on Mk 9:42–49).