Matthew 18: A Systematic Philosophy for Dealing with Humans and Error--Part Two

Matthew 18:10-14 NKJV
(10) Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. (11) For the Son of Man has come to save that which was lost. (12) What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? (13) And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. (14) Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

This is part two of an ongoing study. For part one click here.

The above pericope is primarily recognized as the Parable of the Lost Sheep. It is a continuation of thought, however, and it only serves to further establish the concepts Christ has taught us to this point; primarily that we are His children and said children are to trust, obey, and be humble as well. Christ's use of parables serves to portray abstract concepts as practical.

An underlying principle in this pericope is that God is very interested in His sheep, i.e. His Children. This principle is expressed to the degree of going out and finding one lost sheep, out of a hundred faithful. Obviously then, God has concern for even the "one" who goes astray.

We should also note that here Christ has "shifted attention away from the physical violence of a hand or the lust of an eye to the mental attack of scorn"(1), that is why he mentions the word despise. Verse ten offers us a third warning; this warning says that we are not to despise even "one" of the little ones. The Greek meaning for "despise" here means to neglect or disregard, to view one as non-important.

The faithful interpreter here should remember that the message to the "children" in these passages is purposely being applied to His immediate audience, i.e. the children, surrounding Jesus, as well as subsequent believers, metaphorically.

Often when we disregard a person we consider them less competent as others; therefore, they are neglected, ignored, and even pushed aside. The end result of such behavior is possibly crippling to the potential of the individual, also they're abilities are untapped, and their growth stunted. Here Jesus shows us the principle of the Body edifying itself. If we should not disregard them, then it is almost certain that we should regard them properly, by prayer and blessing at the very least.

Vs. 10

This verse may serve as a point of interest because it possibly gives rise to the idea of guardian angels. I believe this to be true but I believe it applies to God's children generally, young or old. For example, the Psalmist declared prior this reference in Matthew:

For He shall give His angels charge over you, To keep you in all your ways. In
their hands they shall bear you up, Lest you dash your foot against a stone.
(Psalms 91:11-12 NKJV)

"In the Bible angels did more than deliver messages and observe human affairs. They also were personally involved in protecting God’s people in times of great need."(2) It is also common that angels minister to each believer (Hebrews 1:14; Psalm 34:7).

Vs. 11

This text causes us to search, because this verse is actually omitted in certain ancient Greek manuscripts. In fact, there are some translations (NIV, NET, NJB, TEV, Moffat, Godbey) that do not include this text in the English translations at all; others (NASB, HCSB, ESV) include brackets indicating it as inserted but omitted text.

The NKJV is our primary reference text for this study, so we will follow its pattern. The NKJV insert the verse but identify it as omitted in certain ancient texts. Dr. Spiros Zodhiates makes these comments:

"Since verse 11 is not found in some older manuscripts, certain commentators suggest it was added by later copyists from Luke 19:10 to provide a transition into the next three verses. But since it is found in most manuscripts, we suggest it is authentically from Matthew himself and Jesus used the same thought twice, once when He introduced the parable of the ninety-nine sheep here, and later when He spoke to Zacchaeus as recorded in Luke 19."(3)

In the context of this pericope, Christ is discussing lost sheep. Therefore, it is quite obvious that the states of those sheep are being referenced here as well. This is what Christ has come for, to save those people who are lost. The rendering of "lost" here is accurate since it refers to the occasion whereby one wanders away, much like sheep, and becomes lost. The sheep was lost because of its own carelessness however, of its own accord. The reference here is reminiscent of beginning things. For example, it explains much of the Incarnation ("come to save") and also tacitly references the lost condition that Adam and Eve’s rebellion brought upon humanity.

Adam and Eve was a people truly blessed by God. In fact, the Garden of Eden was a testimony of his favor towards them. They desired to know good and evil, and to choose what was right for their own selves. As a result of The Fall humanity has become much like sheep gone astray. It is by our own arrogance and negligence that we are often prey for predators stalking the flock. God never loses, purposely or out of weakness, any sheep He saves and brings into His fold. People are not lost because of God, (see the Good Shepherd, John 10:14) but because of their own determination to wander. (4)

This entire discourse (ch. 18) seems to touch on the root of human error, so much so that it even beckons the first happening of human error, e.g. The Fall. God's goal then is to reconcile lost people, it is His main purpose. It is ironic that we choose to wander from the Shepherd, purposefully, yet He still takes time to bring us back to the flock.

God deals with His sheep in various ways concerning their lostness; for a discourse on those who are lost and yet God allows to return of their own volition see the story of the Prodigal Son (Luke 15).

Vs. 12

Here Jesus invokes the participation of those hearing. He says, "What do you think?" Obviously, He knew their thoughts but wanted them to think or talk this through with Him.

Part Three begins with studying forgiveness. Check back.


NOTES:

1. Exegetical Commentary on Matthew, by Spiros Zodhiates, Copyright © 2006 by AMG Publishers. All rights reserved. Used by permission.

2.. Understanding Christian Theology (560). Swindoll, C. R., & Zuck, R. B. (2003). Nashville, Tenn.: Thomas Nelson Publishers.

3. Exegetical Commentary on Matthew, by Spiros Zodhiates, Copyright © 2006 by AMG Publishers. All rights reserved. Used by permission.

4. Halley's Bible Handbook with the NIV Copyright © 2000 by Halley's Bible Handbook, Inc.

Matthew 18: A Systematic Philosopy for Dealing with Humans and Error--Part One

In this discussion the biblical approach (specifically as it is recorded in Matthew 18) to dealing with human error will be reviewed. It will be important for the reader to notice the synergistic effort in the area of human error, as it relates to the leader and follower. Many times the actions of one can negatively or positively effect another. In addition, it will be impossible to qualify or nuance every statement to the satisfaction of every reader. This discussion will be in multiple parts, so look for more to come.

Introduction:

In the Pauline epistle to the church at Rome Paul declares, "For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find." (Romans 7:18 NKJV) Paul explicitly presents for us the dilemma of humanity. Man knows what is good and righteous yet fails, many times, to perform those acts and exhibit those attitudes. Cicero, an ancient philosopher who is often studied to understand Roman life and politics, once said, "It is the nature of every man to err..." (Cicero, 106–43 b.c.) In a practical sense we can surely find the words of both these men to be accurate.

Human error is so rampant and so vile that often times leaders of righteousness are at a loss of how to deal or confront error. In fact, human error literally frustrates the peace of our globe and supports the forces of darkness against the church.

During the life of Jesus Christ we see how God gifted humanity with instructions on how to deal with certain types of human error. The Gospel of Matthew, chapter 18, records these instructions with great detail. To understand these instructions we should analyze the chapter.


Matthew 18:1-5

At that time the disciples came to Jesus, saying, Who then is greatest in the kingdom of heaven? (2) Then Jesus called a little child to Him, set him in the midst of them, (3) and said, Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. (4) Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. (5) Whoever receives one little child like this in My name receives Me. (NKJV)

Refutation of Human Exaltation:

In this pericope we can see the refutation of human exaltation--pride. In verse one the disciples begin to query Jesus to see who would be the "greatest in the kingdom of heaven". To refute this Jesus says that we are to be "converted and become as little children". If we fail to do this we will not even be able to "enter the kingdom of heaven."

In verse 3 Jesus uses strepho (stref-o), the Greek word for "converted" (NKJV). This word has to do with turning or twisting away from. A true conversion, much like genuine repentance, engenders a turning away from certain pre-conversion characteristics. Mark’s Gospel renders this story with some similarity. Mark informs us of some finer details by recording the fact that Jesus precipitated this conversation (vss. 1-5) by asking the disciples what they had been discussing among themselves earlier (Mark 9:33-34). It is interesting that the disciples reply with a question concerning who would be greatest. This is because they were possibly expecting a physical kingdom, probably even one of military dominance. The disciples then were driven by a selfish desire for position, power and fame.

Typically human error starts in pride. In fact, the biblical writer of Proverbs says that "Pride goes before destruction, and a haughty spirit before a fall." (Proverbs 16:18 NKJV) Pride is typically the inordinate esteem for oneself. It is to think of one more highly than should reasonably be expected.

The words of Jesus refute such pride at its very core because he commands that we are to "become as little children", i.e. to think lower of ourselves. "Rank and status were issues that members of ancient society confronted daily." (1) Here Jesus is declaring that the traits often possessed by a child are the very characteristics needed for conversion or salvation. Such traits typically found in children are trust, obedience, and humility.

Ironically, the answer to the disciples question, concerning greatness, is answered by the command to be like children. In the culture of then and even of ours today this is totally against what we would normally imagine. However, to even enter the "kingdom" we must take on the humility, trust and obedience as a child.

Matthew 18:6-9

Whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. (7) Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! (8) If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. (9) And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire. (NKJV)

Occassions for Stumbling:

As in verse five, these little ones refers not just to children but to Jesus' "little ones"—the disciples. Children are trusting by nature and believers of all ages are to do the same. I believe the overarching principle relates to stumbling blocks placed before children and believers generally.

This pericope clearly indicates that there is nothing worse than leading another person into sin. In fact, Jesus says that it would be better to hang a millstone about one’s neck and be cast into the depths of the sea. There is more significance to this passage than we typically notice, possibly.

1. Jesus mentions the use of a millstone. This particular millstone was not a hand stone popularly used by Jewish women (2); however, scholars tell us that such a millstone would be about 18 inches in diameter and 3 inches thick--quite large. This method of punishment was a popular form of punishment by Syrians, Greeks, and Egyptians. The very fact that Jesus mentions this type of instrument of punishment demonstrates, glaringly clear, the severity of leading others into sin. A person with such a weight about their necks would be held at the bottom of the sea by the most awful and terrible weight of the millstone.

2. Jesus mentions Capital Punishment. Drowning is definitely a form of capital punishment used by various cultures. Drowning was not an not uncommon punishment in Greek and Roman society as well. "Though rare in Jewish circles, it was done at least once in Galilee (Jos. Antiq. XIV, 450 [xv.10])." (3) Therefore, the import of Jesus' words should be recognized as extremely severe. To drown a person would connotate a serious offense in the eyes of a Jewish audience.

At this point, it is quite obvious that Christ considers human error to be very serious--even to those who contribute to the development of such an error in another person. I believe this entire chaper teaches us how to avoid human error, in a general sense, as well as how to actually reconcile (see below) the error after it has come to fruition.

Often times church leadership struggles, even to the point of overreacting, with human error. Perhaps integrating the teachings of this chapter, fully, could deter future error. For example, there are various ways one can cause another to sin--yet many believers may not even realize such an offense is active in their lives. Here are only a few ways:

1. Perception is reality. If we, even slightly, appear friendly or neutral towards certain sins the reality is, then, that we are indeed approving of that sin--in a general sense. I will not take the time to nuance this statement completely (because there are so many variables) but many times this can be done by simply overlooking things, for too long perhaps, when they should be reconciled. Another way is to actually ridicule or laugh at the efforts of others who are doing right.

2. Examples. Regardless of what age or maturity level of an individual most followers, students, children, disciples or etc. will imitate what is being taught by example--the silent voice. Often times, the actual voice of a leader is not even heard, on occassion, whereas the import of their actions are well recieved.

3. Peresecution and berating. The scope of the author relates primarily to Pentecostal believers, of which a great many are concerned with Holiness and outward separation. As a consequence church leaders can place inordinate or unnecessary pressure upon believers to conform or adapt to traditions or preferences. Such actions can contribute to the loss of friendship, or acceptance, and even lead to abuse.

3a. For example, vow cards, curfews, certain residential restrictions, certain required clothing and etc. CAN be inordinately applied to a believers life by church leadership. If we cannot find scriptural support for an issue then it is best to teach by principle and not make claims that violate the biblical text. It is a travesty against Christ and His Word to use an implication or conclusion based upon an implication to place a believer outside salvation.

Often times church leadership can or fail to place levels of priority and acceptance upon new believers. This is not always unacceptable. However, no matter how young or immature, the new believer has “obtained like precious faith with us.” Standing before God, such a believer is on equal footing with all others, including leadership. This should go without saying, however, this does not mean they are to be given positions of leadership while they are young or immature believers (1 Tim. 3:6, 10). Quite simply it means that they are to be treated fairly. They are to be focused upon and developed in the Body of Christ. Often times a young believer will not "appear" as "holy" (pun intended) as other, more mature, believers. They should not, by default or without reason, be overlooked because they cannot yet contribute much to the work of God’s kingdom neither should they be viewed as "less saved" than others. Each of us are saved by grace through faith--regardless of gender, ethnicity, or culture (c.f. Galatians 3:27-28).

Notes:

1. IVP Bible Background Commentary: New Testament by Craig S. Keener Copyright © 1993 by Craig S. Keener. Published by InterVarsity Press. All rights reserved.

2. ibid.

3. Expositor's Bible Commentary, NT. Gaebellein, Frank E. General Editor. Copyright (c) 1976-1992. Zondervan Publishing house