Download the March 12 Sunday school lesson
Spring Quarter 2023: Jesus Calls Us
Unit 1: Called from the Margins of Society
Sunday School Lesson for the week of March 12, 2023
By Hal Brady
Lesson Scriptures: Matthew 18:1-9
Key Verse: Matthew 18:4
Lesson Aims
- Summarize Jesus’ view of greatness.
- Compare and contrast Jesus’ view of greatness with that of the disciples.
- State one way that he or she will practice childlike humility in the coming week.
As Jesus prepared to journey to Jerusalem to die, a serious issue threatened to disrupt the fellowship enjoyed by his men. They actually got into a squabble about which one of them was the greatest disciple and who of them deserved the privileged positions of power in the soon to come (so they thought) Jesus’ administration.
Before proceeding further, let’s look at additional Lesson context. By the time of today’s text, Jesus’ disciples had witnessed his divine power through his acts of healing and exorcism, miraculous provision, and control over creation. The apostles Peter, James and John witnessed Jesus’ power personally as they observed Jesus’ transfiguration before them (Matthew 17:1-13).
Later, Peter interpreted the transfiguration as showing Jesus’ divine honor and glory (2 Peter 1:16-18). In that event, God’s power was revealed in and through Jesus Christ.
Peter acknowledged Jesus as “the Messiah, the Son of the living God” (Matthew 16:16). The title “Christ” is the Greek equivalent of the Hebrew word “Messiah” (John 1:41). Both designations refer to the anointed one of God, a phrase describing God’s chosen king (example, 1 Samuel 16:1, 12-13).
When acknowledging Jesus as the Christ, Peter had certain expectations regarding Christ’s work. Hebrew Scripture, also called the Old Testament, traces the contours of God’s anointed one liberating his people, sitting on God’s throne, and ruling in righteousness (example, see Genesis 49:10; Psalm 132:11-12; Micah 5:2). Jews assumed that the Messiah would come with power and strength as the anointed servant of God (see Isaiah 42:1-4). However, they did not desire or expect a suffering and humbled Messiah (see Matthew 16:21-22; compare 20:25-28).
Now, the Gospel writers use different names for God’s rule on earth as inaugurated by the Christ. All four Gospels include the designation “kingdom of God” (Matthew 12:28; Mark 12:34; Luke 9:2; John 3:5, etc). In addition, Matthew’s Gospel includes a second designation: the “kingdom of heaven” (Matthew 3:2; 4:17; etc). Though the reason for Matthew’s designation is unknown, students propose that Matthew used it to avoid writing the holy name of God. Both designations refer to the eternal kingdom established by God where he rules.
It was and is Jesus’ teaching and ministry that prepare people to receive this kingdom. To receive the kingdom requires that people be born again (John 3:3-8) and obey the will of God (Matthew 7:21). Today’s scripture reveals a third condition to enter God’s kingdom and parallel texts to this scripture are found in Mark 9:33-37 and Luke 9:46-48.
- Measure of Greatness
(Matthew 18:1-5)
The event that precipitates this discourse is a surprising question from Jesus’ disciples about who is the greatest in the kingdom of heaven.
Jesus had been teaching on the practices of “the kings of the earth” (Matthew 17:25). Although he was not teaching regarding God’s kingdom, his disciples began considering “at that time” their own positions in that “promised kingdom.” The 12 disciples had been arguing regarding who from among them would be the greatest (Luke 9:46). If the Messiah were to rule in the same manner as an earthly ruler, then he would require positions of lesser authority in his kingdom. The disciples assumed that they would fill such roles.
Now, these disciples most likely have all sacrificed significantly for following Jesus around the countryside these last two to three years, and they want to attain to the highest level of commitment to Jesus’ kingdom agenda (see, Matthew 20:20-28).
But as this interaction indicates, the disciples have a different type of greatness in mind from what Jesus meant. When Jesus spoke of John the Baptist’ greatness and the greatness of those who are least in the kingdom of heaven, he meant the honor of serving God by preparing for the Messiah and of experiencing the arrival of the blessings of the new covenant through his blood. The disciples understood Jesus to mean primarily the greatness that comes from human endeavor and heroic accomplishments.
One of Jesus’ primary goals in chapter 18 is to revise the disciples’ understanding of “greatness” to the way God thinks about it.
Had the disciples comprehended Jesus’ previous teachings, they would have understood how inappropriate this question was. Jesus had already defined the character of a person considered great in the kingdom “of heaven” (Matthew 5:19-20; compare 11:11). Simply stated, the disciples were unaware that this kingdom was already in their midst (Luke 17:20-21).
Jesus did not answer the disciples’ question directly. He began the process with a visual aid by calling a little child and having him stand among them. During his earthly ministry, Jesus used a variety of teaching methods, including parables and physical illustrations, and his use of these teaching methods was one reason that his hearers were amazed at his authoritative teaching (Matthew 7:28-29).
As the child stands among them, Jesus makes a startling statement: “I tell you the truth, unless you change and become like little children you will never enter the kingdom of heaven.” “To change” in this verse does not refer to a person’s conversion to salvation. Instead, Jesus was teaching of a general conversion of thought: a person’s process of changing his or her consideration on a matter. The underlying Greek word occurs some two dozen times in the New Testament, and it is almost always translated as some variation of the word “turn” (example, Matthew 5:39). That is the same here.
Now, Jesus did not imply that his followers should “become” like immature or naïve children (examples, 1 Corinthians 13:11; 14:20). Rather, what is being implied is having a sense of being guileless and without pretense. The world’s definitions of power and acclaim do not apply to God’s kingdom (compare Mark 10:31).
Instead of pointing to the innocence of a child, Jesus uses the little child as an object lesson humility that comes from their vulnerability. Therefore, whoever humbles himself/herself like this child is the greatest in the kingdom of heaven.
The humility of a child consists of the inability to choose his own course apart from help and resources of a parent or guardian. Thus, Jesus celebrates the humility that comes from the child’s weakness, defenselessness, and vulnerability. The child can really do nothing for himself or herself and will die if left alone. The child takes on an attitude of trust and dependence. Children demonstrate humility by trusting others for their survival and flourishing. They can do little for themselves in this regard.
Therefore, it is this kind of humility that Jesus uses as a visual aid to contrast the world’s form of greatness to its greatness of the kingdom of heaven. Those who wish to enter the kingdom must turn away from their own power and self-seeking, and in childlike humility call on God’s mercy to allow them to enter the kingdom of heaven. As we are told, the child becomes a metaphor to Jesus of the values of discipleship.
Jesus, Himself, demonstrated a life of humility. Jesus, Himself, during his time on earth lived a life of humility (see, Mark 10:45) and because of his humility received exaltation from his heavenly Father (example, Acts 5:30). And yet today he commands his followers to humbles themselves. When followers of Jesus live with humility, they will be lifted and considered greatest in the kingdom of heaven (see James 4:10). Such people may not meet the world’s standards of power, celebrity status, or influence. But when believers live with humility, they will receive greatness beyond what the world can provide (see Luke 1:52). Thus, the disciples needed to change their assumptions of greatness from the world’s criteria to that of God’s kingdom.
In verse 5, “one such child” does not likely refer to an actual child, but to a believer who shows the required child-like innocence. When Jesus’ followers welcome others through practices of hospitality, they demonstrate the required life of humility. Although this verse teaches hospitality to other believers, God’s people are to show hospitality toward all people (see Romans 12:13; Hebrews 13:2; 1 Peter 4:9).
Believers receive their reward through humbling and hospitable acts that indicate the presence of genuine faith (see Matthew 18:40-42; Luke 14:12-14; compare Matthew 16:27). The resulting reward does not consist of worldly acclaim or wealth, but of Christ and the life that he offers (see I John 5:12).
II. Warning of Sin
(Matthew 18:6-9)
In verse 6, Jesus switches from the term “child” as a metaphor of discipleship to the “little ones” who believe but the meaning is eventually the same. Here Jesus uses the phrase when speaking of his followers (see, Matthew 10:42; 18:10,14). We are told that two possibilities exist regarding the identity of these little ones. They could be other believers in general or they may specifically describe believers in less powerful positions. Jesus’ warning works for both possibilities.
The phrase “causes….to stumble” translates a Greek word from which we derive our word “scandal.” It can refer to something that causes a person to trip, as in a “stumbling block” (Romans 11:9). However, it can also refer to something more serious: an obstacle that breaks fellowship and causes sin (see Matthew 13:41).
The offense that causes another to stumble is to treat other members of the community as less than oneself, or even as less than human, as children, slaves and women were treated in the larger society. Such behavior aggrandizes oneself and thereby denies God’s common mercy and grace toward all.
When Jesus warns of causing another to stumble, he means something very serious. He means something that results in another person’s transgressing God’s law. Stating it another way, Jesus emphasizes the seriousness of causing another person to stumble to sin on the path of discipleship.
Jesus illustrated his teaching by referring to an item that his audience would easily recognize: “a large millstone.” These stones were critical to turn grain into useable flour (compare Matthew 24:41). Such stones varied in size. Some could be held in a hand, while the larger stones could only be moved by beasts of burden.
We can only imagine the horror on the disciples’ faces as they imagine one of the larger millstones tied around a person’s “neck.” The images of being in “the depths of the sea” with this “necklace” millstone implied certain death by drowning. The picture here is one of unfavorable judgment. The point is that the followers of Jesus should not cause other believers to sin, and they should not abuse any authority that they might have. Either would lead to swift and certain judgment.
The crescendo of warning increases as Jesus pronounces the “woes” of verse 7. As in the earlier “woes” renounced on certain unrepentant cities (11:21), Jesus does not dispassionately pronounce a doom on the world. “Woe to the world” is a pronouncement of judgment on those who persist as instruments of causing others to sin. Listen carefully here! Even though such inducements to sin happen, no one is personally free from responsibility if he or she leads others to sin. This pronouncement later falls on Judas for his guilt in betraying Jesus (26:24).
A sidenote: Matthew’s Gospel directs most of its proclamations of woe toward the teachers of the law and Pharisees regarding their hypocrisy (example: Matthew 23:13-36).
However, the teachers of the law and the Pharisees are not the intended audience of this particular teaching. Instead, Jesus’ first “woe” is directed at the world, the present evil age that leads people to stumble and sin (see Galatians 1:4; 1 John 2:15-16). Jesus’ followers must not be tempted to adopt a position of world greatness and disregard the world’s abuses.
And Jesus second “woe” is not directed at a specific person. Rather, he is directing the second woe to any person who could cause another to stumble into sin.
Questions: When is it appropriate for Christians to concern ourselves with greatness?
When we stumble, what steps can we take to lessen the offense that we cause to others?
At this point (18:8-9) Jesus now addresses the disciples directly about their personal responsibility for their own actions. Lest they deceive themselves into thinking that all sinful behavior is the result of others causing them to sin, Jesus declares that they take responsibility for their own tendencies to cause themselves to sin.
G.K. Chesterton, the journalist, was once asked to address the question, “What’s wrong with the world?” His answer was “me.” That’s what Jesus is getting about here with his disciples. He wanted them to recognize the “me” in their part in stumbling into sin.
Now, Jesus did not state the kinds of actions that would cause a person to “stumble” to sin. However, the inclusion of multiple body parts indicates various possibilities that might lead to sin.
For instance, a person’s hand or hands might grasp something that is not theirs to take or shed innocent blood. On “foot” a person might walk from God’s will and step toward deceit.
Jesus’ command to “cut…off” any offending body part is a metaphor and hyperbole. Although it was a pointed command, he was not advocating for physical self-mutilation. After all, sin can still be committed in one’s heart.
Jesus goes on to say that it would be better for people to experience life “maimed or crippled,” and without the things that cause sin, than to suffer eternal punishment (Matthew 5:29-30). Part of this punishment included separation from the Lord’s presence and his power (see 2 Thessalonians 1:9). Jesus desired that his followers evaluate whether their actions (or inactions) cause sin in themselves or others. If such actions are continued and willful, then judgment will occur.
With the eye in verse 9, a person might commit lust (Matthew 5:28; 1 John 2:16), show malice intention, or refuse take on a person in need. Eyes and vision are a means for temptation (see Matthew 4:8-9). Jesus’ inclusion of an eye with a hand and a foot highlights the numerous ways that a person might sin intentionally or unintentionally.
The command to “gouge” out one’s eye and throw it away was not a command requiring forced blindness. As in the previous verse, Jesus taught his followers to take strong measures to remove temptation. If willful and unrepentant sin continues, then people would experience eternal punishment in the fire of hell (Mark 9:47-48).
Sometime ago I read an interview of a reporter with a man who defuses bombs. The reporter asked this man how he felt when he was defusing a bomb. The man replied, “I am scared to death.”
Scared to death, but not paralyzed. Aware of the danger but moving carefully ahead. That is our task—we must remain vigilant.
In conclusion, through the power of the Holy Spirit, followers of Jesus must learn to embrace Jesus’ definition of greatness—it must include childlike humility. Further, followers of Jesus must remove those things that could cause themselves or others to stumble in sin.
Action Plan
- What radical life changes might help you live a more Christ-centered life?
- What role does your responsibility toward other believers play in deciding where you will rest your gaze?
Resources For This Lesson
- “2022-2023 NIV Standard Lesson Commentary, Uniform Series, International Sunday School Lessons,” pages 241-248.
- “The New Application Commentary (Matthew)”, by Michael J. Wilkins, pages 611-615.
- “Preaching the Gospel of Matthew” by Stanley P. Saunders, pages 178-180.
Dr. Hal Brady is a retired pastor who continues to present the Good News of Jesus Christ and offer encouragement in a fresh and vital way though Hal Brady Ministries (halbradyministries.com).
