Every Member Matters
Matthew 18:1-14 Outline
Every member matters!
We must RECEIVE every member v. 1-5
We must REGARD every member v. 6-10
We must REJOICE OVER every member v. 11-14
Matthew 18:5-14 Commentary
Throughout the history of interpretation, some have treated the instruction that Matthew gives as a word for church leaders. According to Paul Minear, the text addresses “dangers faced by leaders in their treatment of weak and insignificant members of their congregations,” making the point that “the salvation of the leaders requires their care for the sheep” (100, 101; cf. Luther: 598–601). While the view that the text speaks only to leaders is too restrictive, the counsel it gives is surely critical for those in leadership roles. More specifically, the text calls for leadership that is sensitive and nurturing, as opposed to leadership preoccupied with itself and running roughshod over others.1
To become as a child is basically to recognize one’s status of insignificance and absolute dependence. What hinders genuine repentance is the presumption that one is great. What makes repentance possible is the recognition that one is “as small and slight as a child before God” (R. Schnackenburg, Moral Teaching of the New Testament [London: Burns and Oates, 1965], 30). As in 25:31–46, Jesus identifies himself with the weak and seemingly insignificant. Those who receive children also receive him, and it is the humble who will best care for the humble. Those who want to become great are tempted to give themselves to more dazzling occasions of service, such as prophesying, casting out demons, and working mighty miracles (7:22); and they overlook the basic task of receiving and ministering to the nobodies.2
5 “Whoever receives one such child in my name receives me,
Mark 9:37 37 “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.”
RECEIVES – welcomes - tn This verb, δέχομαι (dechomai), is a term of hospitality. to accept the presence of a person with friendliness—‘to welcome, to receive, to accept, to have as a guest.3
Welcomes implies every aspect of caring for other persons—accepting them, loving them, providing for them—as a gracious host “welcomes” a guest (Matt. 10:40–42)4
Shall receive (ὄς ἐάν δέξηται). The word is pregnant with meaning. It includes not only the showing of tender affection and the giving of material succour, such as hospitality, shelter, etc., but also the bestowal of help and support in spiritual things, encouragement in holiness, instruction in Divine lore5
The disciples must not merely humble themselves; they must welcome all others who humble themselves as believers. In light of the wording of v. 4 (“whoever humbles himself like this child”), the “little child” of v. 5 most naturally refers to any true disciple. F. D. Bruner comments, “Matthew 18:1–4 calls us to humility, then v. 5 gives us a major way to practice humility.”6
John 21:15 - 15 When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.”
In general, the expression applies to those who are apparently small, as contrasted with those who are apparently great, in the kingdom of heaven; hence, to catechumens and Sunday-school scholars, or to those who receive instruction, in opposition to those who impart it—to the Church under guidance, in opposition to that part of it which guides. The real glory of office, and the real primacy of the Apostles, was to appear in their spiritual service and in their condescension to those who were small, in the care of the Lamb of Christ in the school and the catechetical class. And this promise applied in all its fulness to such service of love, even in a single case.—Shall receive, i.e., into spiritual fellowship.7
For “one such little child” (any believer in Christ) Luke (9:48) has “this little child” as a representative or symbol. “On the basis or ground of my name,” “for my sake.”8
The question asked by the disciples in 18:1—‘Who is the greatest in the kingdom of heaven?’—might be appropriate in an earthly, worldly kingdom but is far from honourable in the kingdom of heaven. In spite of the fact that the King himself has made it clear he is to take the path of submission, suffering and death, his disciples are still thinking in terms of grandeur and reward.....Jesus overturns their thinking by showing them that belonging to the kingdom is conditional on our becoming like children. We can only truly belong to the kingdom of God when we come to him in weakness, dependence and need. We cannot enter the kingdom of heaven in our own strength and self-sufficiency.9
In verses 5 and 6 (cf. Mark 9:37, 42), child becomes a metaphor for one who follows Jesus. One such child means a childlike disciple (not a child in the literal sense) and is equivalent to one of these little ones who believe in me (cf. 10:42; 11:25). The concern in these verses is how we act toward disciples who are as vulnerable as children.10
CHILD - Among the features that link the text to a wider tradition is its use of child in the sense of believer. Already in the OT, the people of God are often called the “children” of Israel (cf. Exod. 19:6, RSV; Deut. 31:23, RSV; Isa. 17:3). In the NT, child and children can have varying connotations. There are texts, first of all, in which the image of the young alludes to childlike traits in members of the community. Sometimes, as in Matthew 18, the traits described are positive or neutral in character, while in other texts childlike means fickle or immature (cf. Matt. 11:16–17; 1 Cor. 13:11; 14:20; Eph. 4:14).......A second set of texts points to the child-parent relationship in which children of faith find themselves and accents the intimate nature of this relationship. In some cases, the parent in question is the founder or leader of a community, eager to see its members grow (a usage of Paul and John: 1 Cor. 4:14; Gal. 4:19; 1 Thess. 2:11; 1 John 2:1). In other cases, the parent who calls us children and tenderly cares for the family is none other than God (cf. 1 John 3:1; 5:1; John 1:12; Rom. 8:16–17; Phil. 2:15)......As already noted, one of the nuances of child or little one in Matthew 18 is that of a weak Christian. And this motif links the passage to the discussion of the weak and strong in the letters of Paul. There the weak are members whose conscience can not handle eating meat offered to idols (cf. 1 Cor. 8:7–13; 10:23–11:1), or who have other scruples related to acceptable and unacceptable foods (cf. Rom. 14:1–4). Like Matthew, Paul calls for special sensitivity to the needs of the weak. He begins by reminding his readers that all of us come to faith through the “weakness” of the cross, so that we have no reason to despise those weaker than ourselves (cf. 1 Cor. 1:18–31).11
Jesus is calling for a childlike disposition among members of his community. Where 18:3 is so interpreted, we find a number of ingenious proposals on what it means to be childlike. Thus children are defined as trusting, or open, or innocent, or willing to be disciplined. The most probable proposal is that children know that they are little (cf. notes on 18:3–4), and thus are largely free from the pretensions about greatness that often characterize adults. It is at this point that the child becomes a model for the disciple......Commentators have also been attracted to Matthew’s concern for these little ones. Calvin’s comments on the passage are especially perceptive (1972, 2:215–219), noting the link between pride, contempt for the weak, and giving offense; stressing the fact that God prizes the little ones and embraces them with special love; and encouraging Christians to reach out to the weak “and help them lovingly on their way.”12
A truly humble person does not concern himself with position or power, but is concerned about active service, especially toward those who are most in need.13
6 but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.
Matthew 10:40-42 - 40 “Whoever receives you receives me, and whoever receives me receives him who sent me. 41 The one who receives a prophet because he is a prophet will receive a prophet’s reward, and the one who receives a righteous person because he is a righteous person will receive a righteous person’s reward. 42 And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.”
Luke 17:1-4 And he said to his disciples, “Temptations to sin are sure to come, but woe to the one through whom they come! 2 It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. 3 Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him,
4 and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”1 Corinthians 8:12-13 12 Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ. 13 Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.
One of these little ones (a single one).—Those of whom this child was a type. As formerly, the little ones being the beginners in the faith, or occupying a lower place in the Church; hence those who were naturally or spiritually little. But evidently those who had become little, in the sense of being thoroughly humbled, are not so easily shaken in their faith by hierarchical pretensions.14
These little ones (των μικρων τουτων [tōn mikrōn toutōn]). In the same sense as “one such little one” above. The child is the type of believers.15
TO SIN - Greek causes ... to stumble; also verses 8, 916
Passages such as Romans 14 and 1 Corinthians 8 and 10 explain the specific ways believers can cause other believers to “sin”
or violate their own consciences. Certainly no one should influence a follower of Jesus to do something that is wrong, but Paul’s teaching warns against using our freedom to cause a brother to do what would be wrong for him, even if it is permissible for us.17
tn The Greek term σκανδαλίζω (skandalizō), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”18
MILLSTONE - tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain - sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.19
With this vivid metaphor, Jesus leaves no one in doubt over the certainty of drowning. Jesus’ logic proceeds as in 5:21–22. He does not imply that one evil act leads to damnation, but a life-style characterized by causing others to sin is incompatible with true discipleship.20
We do not know that the Jews punished criminals by drowning (καταποντισμὸς), though it is probable that it was practised in some cases; but by other nations this penalty was commonly exacted. Among the Romans, Greeks, and Syrians, it was certainly the practice.21
The verb for cause to stumble or put a stumbling block before is skandalizō, which can mean specifically entice another to sin or more broadly offend or be the downfall of someone. As Senior suggests, the meaning here may encompass “a whole spectrum of obstacles thrown in the way of the weak person” (1977:178). Skandalizō and the cognate noun skandalon (offense, temptation, hindrance) are used several times in verses 5–9 and turn up frequently throughout the Gospel (cf. 5:29– 30; 13:21; 16:23; 17:27; 24:10; 26:31, 33).22
The second paragraph cautions against causing offense to “the little ones who believe in me” (18:6–9). This qualification of the little ones as believers makes it clear that Jesus is not talking about children but Christians The little ones are little esteemed by others either because they seem negligible according to the world’s rating system (see 10:42; 25:35–36, 40, 45; 1 Cor 1:26–29) or because they seem to be of marginal worth to the church (as recent converts, catechumens, or untutored Christians who are on the fringe of the community).....The illustration of the child points out that all should be acutely conscious of their insignificance before God. Paradoxically, it also reveals that none are actually insignificant in the kingdom of heaven. The second paragraph grimly threatens that it would be better to have a large (literally, “donkey powered”) mill stone hung around one’s neck and be dropped in the deepest part of the sea with no hope of escape than to face what lies in store for the one who leads a little one into sin (18:6). It would seem that leaders and teachers in the church (the scribes instructed in the kingdom, 13:52) are particularly in view.23
he be drowned Jesus frequently uses hyperbole for the sake of making a point (see note on vv. 6–9).24
Temptations to Sin
• Mark 9:42-50 42 “Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung around his neck and he were thrown into the sea. 43 And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire. 45 And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. 47 And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell,
48 ‘where their worm does not die and the fire is not quenched.’ 49 For everyone will be salted with fire. 50 Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.”
7 “Woe to the world for temptations to sin! For it is necessary that temptations come, but woe to the one by whom the temptation comes!
TEMPTATIONS TO SIN - Greek - stumbling blocks
Luke 17:1 - And he said to his disciples, “Temptations to sin are sure to come, but woe to the one through whom they come!
The reference to “the world” in v. 7a shows that temptations to sin come from outside as well as inside the community of
professing believers.25
Jesus recognizes the inevitableness of stumbling-blocks, traps, hindrances, the world being as it is, but he does not absolve
the man who sets the trap (cf. Luke 17:1).26
8 And if your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than with two hands or two feet to be thrown into the eternal fire.
Matthew 5:27-30 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.
Matthew 25:41 41 “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels
CAUSES YOU TO SIN - sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes ... to sin” (σκανδαλίζω, skandalizō) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.27
The word means ageless, without beginning or end as of God (Rom. 16:26), without beginning as in Rom. 16:25, without end as here and often. The effort to make it mean “ἀεονιαν [aeonian]” fire will make it mean “ἀεονιαν [aeonian]” life also. If the punishment is limited, ipso facto the life is shortened.28
LIFE - life. This is an addition not found in the sermon on the mount; it refers to the eternal life which, beginning on earth, is consummated in heaven.29
ETERNAL FIRE - This is the first time that this phrase occurs. Whatever these words may mean, there can be no doubt that they signify, and are intended to signify, some awful kind and extent of punishment, the fear of which may deter from such sins as incur it. It is not morally expedient to minimize the force of such terms by disputing about the exact connotation of “æonian.” When we remember that the words are spoken by the loving and pitiful Saviour, we must allow that they point to some dreadful reality, the import of which he knew, and which he thus mercifully veiled from us as not able to bear the full revelation (see on ch. 25:46†).30
In the context of chapter 18, the sayings can be interpreted in two different ways. According to some writers, cutting off and tearing out refer to excommunication: The church must remove those members whose behavior endangers the faith of others and the life of the community (cf. 1 Cor. 5:2, 13, and Dietrich Philips in Williams: 246). It is more likely, however, that the sayings call for self-examination on the part of each believer: If any part of our life causes us to stumble, and therefore makes us an obstacle to the faith of other Christians, we must do whatever it takes to correct the situation (cf. the comments on 5:29–30).31
cut it off and throw it from you Another use of hyperbole for the sake of making a point, not advice that should be taken literally. See note on vv. 6–9.32
better for you to enter into life Refers to eternal life (compare John 3:16–17).33
eternal fire A common symbol for divine judgment. See note on Luke 3:9.34
9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter life with one eye than with two eyes to be thrown into the hell of fire.
tear it out and throw it from you The seriousness of sin requires radical action (see note on Matt 18:6–9).35
thrown into fiery hell Refers to the experience of God’s wrath and ultimately destruction. See note on 5:30.36
The Parable of the Lost Sheep
Jesus proceeds with the well-known parable of the lost sheep. The main plot unfolds exactly as in Luke 15:3–7, but most of the details differ. These two passages probably represent similar teachings of Jesus from two separate settings in his ministry. In Luke Jesus uses the lost sheep to represent unsaved sinners. In Matthew he applies the parable to errant disciples, as the distinctive framework of the passage (vv. 10, 14) makes plain.37
Concern for weak disciples remains the topic of discussion in verses 10–14. At the center of this section is the parable of the lost sheep in verses 12–13, a story from the tradition that Matthew and Luke have in common (cf. Luke 15:3–7; G. Thom. 107). In Luke’s account, Jesus tells the parable to support his ministry to outcasts, persons on the fringe of the Jewish community. Matthew, however, relates the parable to the issue of church members who have strayed, and calls the church to assume the role of the shepherd in the story. From the language used, it is not clear whether the wayward sheep simply wanders off—or is led astray by someone. Whichever the case, the straying member of the flock represents those who stumble. And the story highlights both the extraordinary concern devoted to reclaiming such persons and the extravagant joy to which this reclamation leads.38
Yet a third point at which the text recalls passages elsewhere in Scripture is in the parable Jesus tells about sheep and shepherding. So, for example, Jeremiah and Ezekiel use the shepherd image to depict Israel’s rulers, criticizing them for the way they have abused and neglected the flock: “You have not strengthened the weak, you have not healed the sick, you have not bound up the injured, you have not brought back the strayed, you have not sought the lost, but with force and harshness you have ruled them” (Ezek. 34:4, cf. 34:1–6; Jer. 23:1–4). In the face of this situation, God promises to assume the shepherd role himself, to seek out the lost sheep, to do what Israel’s leaders failed to do (cf. Ezek. 34:11–31; Isa. 40:11).....The NT picks up this promise and develops it in several ways. Central to the Christian story is the conviction that Jesus is the divine shepherd who seeks and saves the people of God (cf. Matt. 9:36; John 10:1–18; Heb. 13:20; 1 Pet. 2:25; Rev. 7:17). Shepherding, however, becomes a community assignment as well. The task of caring for the flock is entrusted both to leaders in the church (cf. 1 Pet. 5:2–4; Acts 20:28; John 21:15–17) and to every church member (Matthew 18).39
The third paragraph contains the parable of the lost sheep (18:10–14). Since most readers are more familiar with the Lukan version of this parable (15:3–7), it is helpful to detail the differences. In Luke’s Gospel the parable is occasioned by the indignant grumbling of the scribes and Pharisees about Jesus’ habit of receiving sinners and eating with them (15:1–2). It is linked with two other parables, the lost coin (15:8–10) and the man with two sons (15:11–32), to justify Jesus’ association with sinners. The parable implies that the action of the shepherd in seeking out the lost sheep is what God is doing through Jesus’ ministry......The Matthean context of the parable is entirely different. It is not directed to opponents who have challenged Jesus but to disciples whom he is preparing to become leaders of the church. While Luke’s parable emphasizes the heavenly joy in recovering the lost sinner (15:5–7), Matthew’s parable emphasizes the heavenly will. It begins with the command: “See that you do not despise one of these little ones, for I tell you that their angels always see the face of my Father who is in heaven,” and concludes with the words: “Thus it is not the will of your Father in heaven that one of these little ones be destroyed.” The “little ones” have just been identified as those who believe in Jesus (18:6). In Luke, the sheep has been lost (15:4); in Matthew, it goes astray (18:12). The other ninety-nine are not likened to righteous ones not needing repentance as in Luke (15:7) but as those “who did not go astray” (18:12). Matthew’s parable also hints that the stray sheep may not be recovered (“if he finds it,” as opposed to Luke’s “when he finds it”), and the teaching that follows (18:15–17) reveals that erring members may not always accept correction.40
10 “See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven.
Psalm 91:11 11 For he will command his angels concerning you to guard you in all your ways.
Hebrews 1:14 14 Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?
DESPISE - Despise (καταφρονησητε [kataphronēsēte]). Literally, “think down on,” with the assumption of superiority. 41
“Look down on” means despise. “These little ones” repeats the expression of v. 6. Here Jesus provides the rationale for the commands of vv. 1–9. We should humble ourselves and never cause others to sin because God never despises his people but rather is always concerned to go to great lengths to preserve them 42
Verse 10b proves somewhat cryptic. It may or may not imply the idea of guardian angels, that each person has an angel watching out for and representing him or her before God. Similar Jewish beliefs were common (e.g., b. Sabb. 119b), having developed out of Ps 91:11. Others see a more collective concept here, as with the angels who watch over nations in Dan 10:10–14 or over churches as in one interpretation of Rev 2:1–3:22. Qumran seemed to combine an individual and collective role for angels in the worshiping community (1QSa 2:9–10). Seeing God’s face seems to imply access to God (cf. similar expressions in 2 Sam 14:24; 1 Kgs 10:8). At any rate, Heb 1:14 teaches that angels are concerned for believers and serve them. So Jesus’ words here are appropriate even if we cannot be sure of all the specific ways in which angels minister to us.43
• THEIR ANGELS - Their angels (οἱ ἀγγελοι αὐτων [hoi aggeloi autōn]). The Jews believed that each nation had a guardian angel (Dan. 10:13, 20f.; 12:1). The seven churches in Revelation (1:20) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God’s presence, “see the face of my Father” (βλεπουσιν το προσωπον του πατρος μου [blepousin to prosōpon tou patros mou]) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God’s people (Heb. 1:14)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his “little ones” who believe in Him. There are angels in God’s presence (Luke 1:19).44
Their angels. Not “their spirits after death,” as some commentators erroneously interpret (for the term “angel” is not so used, and Christ speaks in the present tense, do always behold), but the angels especially appointed to watch and protect them—their guardian angels. This doctrine (which, as of very solemn import, the Lord introduces with his usual formula, I say unto you), that each soul has assigned to it by God a special angel, is grounded on this, and supported by many other passages of Scripture (comp. Heb. 1:14; Ps. 34:7; 91:11; Luke 15:7, 10).45
The belief in angels who look out for the welfare of God’s people was widespread in Judaism and is rooted in the OT (cf. Ps. 91:11; 1QH 5:20–22). It was believed, however, that only a few of the highest angels were privileged to commune with God face to face (cf. 1 Enoch 40), and it is precisely these angels who, according to the text, intercede for the little ones. To put it more simply, little ones have friends in high places!46
The fundamental idea is, that the highest angels of God in heaven represent the smallest subjects of His kingdom on earth, Ps. 647 ,115:8
To behold the king’s face means, in Eastern parlance, to be admitted to his immediate presence—to enjoy his special favour and confidence (see 2 Kings 25:19; Esth. 1:14; Jer. 52:25). It is to these supreme beings, who draw their knowledge and love directly from Almighty God, and receive their commands from his mouth, that the tender lambs of Christ’s flock are committed. This fact demonstrates their dignity and the great heinousness of setting a stumbling-block in their way.48
11 Some manuscripts add verse 11: For the Son of Man came to save the lost49
• Most of the earliest and most reliable manuscripts (e.g., א, B, L*, Θ*, f1, f13) omit v. 11 (see NIV marg.). It was most likely
added by a later scribe to connect the parable more closely with 9:13 and/or inspired by Luke 19:10.50
• Most early manuscripts do not include Matt 18:11, but some manuscripts and related later witnesses include: “[11] For the
Son of Man came to save those who are lost.” Because the synoptic parallel in Luke 19:10 has the material, its inclusion here may be evidence of harmonization.51
How can ye despise those whom Christ hath so loved and deemed so precious that he emptied himself of his glory and became man in order to save them? The general term, “that which was lost,” is expressed by the neuter participle, to show that there is no exception to the wide scope of Christ’s mercy. The race of man is lost; infants are born in sin; all need redemption. Everybody, poor, helpless, ignorant, tempted, comes under this category, and to save such Christ came down from heaven. Therefore their souls are very precious in his sight.52
12 What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray?
The parable of the lost sheep in Matthew has in view a quite different situation from its counterpart in Luke. The church confessed that God loved sinners, sought to save them, and rejoiced when they repented. This belief, however, did not always translate into a loving, accepting brotherhood that was marked by similar acts toward one another (E. Schweizer, “Matthew’s View of the Church in his 18th Chapter,” AusBR 21 [1973]: 12). Matthew’s parable anticipates the situation in the church when little ones who believe in Jesus (18:6) go astray and no one in the church cares about it or goes after them. They are in danger of being lost in the shuffle because they are viewed as superfluous as “little ones.53
The parable begins by affirming that the angels of these so-called little ones always behold the face of God (see the angels of the Face [Presence] who continually serve God, Tob 12:15; Jubilees 2:2, 18; 31:14; 1QSb 4:25–26; Luke 1:19; Rev 8:2). The argument moves from the greater to the lesser. If the elite of heaven are actively interested in these little ones, how much more should the shepherd, who is, after all, only a shepherd, watch over them and stubbornly seek to restore those who stray? When one is dealing with things, it is impressive to maintain a 99 percent average. But the statistical approach does not work when one is dealing with persons. God is never willing to say, “We have most of them.” In a family, the one who is missing is never compensated for by the ones who are present. Polycarp’s letter to the Philippians (6:1) captures the sense of this section in commenting that presbyters must be “compassionate, merciful to all, bringing back those that have wandered, caring for all the weak, neglecting neither widow, nor orphan, nor poor.”54
13 And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray.
14 So it is not the will of my Father who is in heaven that one of these little ones should perish.
John 6:39 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on
the last day.
John 10:28 28 I give them eternal life, and they will never perish, and no one will snatch them out of my hand.
The rhetorical question implies an affirmative response in the Greek: of course that is the way one would act. The
sheep/shepherd imagery parallels 9:36. Allusions to Ezek 34 seem likely, so that at least implicit Christology is present. Jesus is a good Shepherd (cf. John 10:1–18), even if God is more immediately in view. The ninety-nine refer to faithful followers of Jesus who no longer need to repent because they are not straying from him. The wandering sheep is the believer—“one of these little ones”—who wanders away from intimate fellowship and consistent obedience. The Greek “one of [them]” (v. 12) employs the same wording as in vv. 5–6, 10 and reappears in v. 14, so it is clear that Jesus still has Christians rather than literal young people in mind. Leaving the ninety-nine does not imply they are unprotected; other shepherds would keep watch over them. At the spiritual level, of course, God is able to search for the wanderer even while still protecting those who have not strayed. “If” in v. 13 introduces a third-class condition, which allows for the possibility that the shepherd will not find the sheep. Human freedom permits some people to hide from God, and he will not force them to return against their will. The theme of greater joy over the recaptured stray may seem incongruous but only to those whose hearts are hardened like that of the prodigal’s older brother (Luke 15:25–32). The reality of human existence is that greater joy often does follow the recovery of those who had previously caused greater distress. There is enough joy, however, for everybody, and ideally disciples should display a steady constancy in their walk with the Lord, even if it does not elicit as great extremes of emotion. Verse 14 considers the case of the potential apostate but leaves unaddressed questions such as: Can such a person actually be lost for eternity, or is this only temporary loss of fellowship with God? Are these “little ones” simply professing and not genuine followers? The reference to the Father’s will does not solve these problems because although God is not “willing” that any should perish (2 Pet 3:9), some do.55
The three main points associated with the main characters of the parable apply equally to unbeliever (Luke) and backslidden Christian (Matthew): (1) God takes the initiative to go to great lengths to bring back to himself those who are estranged from him. (2) Reclaiming such people should lead to joyous celebration. (3) The faithfulness of the majority may never excuse us for ignoring anyone who still remains distant from God. Practical applications require a strong emphasis on pastoral care in our churches; workable implementation demands carefully structured and monitored networks of undershepherds, small groups, and ministries of visitation.56
In verse 14, Jesus tells us that God not only knows about the little ones, but wills that none should perish or be lost. When weaker members stray, therefore, the community must not despise them for their weakness, but rather act with loving care to find and restore them.57
perish Indicates being lost and ultimately destroyed.58
