Matthew 18:1-15

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, ¹  unless you turn around and become like little children, ²  you will never ³  enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes ⁴  a child like this in my name welcomes me.

18:6 “But if anyone causes one of these little ones who believe in me to sin, ⁵  it would be better for him to have a huge millstone ⁶  hung around his neck and to be drowned in the open sea. ⁷  18:7 Woe to the world because of stumbling blocks! It ⁸  is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If ⁹  your hand or your foot causes you to sin, ¹⁰  cut it off and throw it away. It is better for you to enter life crippled or lame than to have ¹¹  two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have ¹²  two eyes and be thrown into fiery hell. ¹³ 

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. 18:11 [[EMPTY]] ¹⁴  18:12 What do you think? If someone ¹⁵  owns a hundred ¹⁶  sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? ¹⁷  18:13 And if he finds it, I tell you the truth, ¹⁸  he will rejoice more over it than over the ninety-nine that did not go astray. 18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.

Restoring Christian Relationships

18:15 “If ¹⁹  your brother ²⁰  sins, ²¹  go and show him his fault ²²  when the two of you are alone. If he listens to you, you have regained your brother.

[18:3]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ² sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ³ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[18:5]  ⁴ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[18:6]  ⁵ tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”

[18:6]  ⁶ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.

[18:6]  ⁷ tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”

[18:7]  ⁸ tn Grk “For it.” Here γάρ (gar) has not been translated.

[18:8]  ⁹ tn Here δέ (de) has not been translated.

[18:8]  ¹⁰ sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.

[18:8]  ¹¹ tn Grk “than having.”

[18:9]  ¹² tn Grk “than having.”

[18:9]  ¹³ tn Grk “the Gehenna of fire.”

[18:11]  ¹⁴ tc The most important mss (א B L* Θ* Ë^1,13 33 892* pc e ff¹ sy^s sa) do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D L^mg W Θ^c 078^vid Ï lat sy^c,p,h, but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations.

[18:12]  ¹⁵ tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[18:12]  ¹⁶ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[18:12]  ¹⁷ sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[18:13]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:15]  ¹⁹ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ²⁰ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ²¹ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ²² tn Grk “go reprove him.”