Smoodock's Blog

Although offenses may come from anyone in the world, we need to keep in mind that, as far as the text is concerned, Jesus was speaking of folks who believed in him (Matthew 18:6, cp. 8-9), whether they were the offended or the offender.[1] His whole discourse in chapter 18 of Matthew’s Gospel narrative was given privately to his disciples (Matthew 18:1; cp. Mark 9:33-34), so the receivers and the offenders of the “little ones” were believers. With this in mind we now come to Jesus’ Parable of the Lost Sheep. More questions arise! Who are the sheep (Matthew 18:12)? What’s the difference between the 99 Jesus left and the single one that he journeyed to find? Weren’t the 99 in just as much danger after Jesus left them, as the single one that strayed? Finally, is it possible for the one that strayed to perish (Matthew 18:14), and, if so, what about the 99? Were they in danger of perishing, since Jesus left them? What’s Jesus doing?

Jesus invites his disciples into a discussion about what he has been telling them: “What do you think…?” (Matthew 18:12). This is a kind of rabbinic phrase that draws a conclusion about what has been said in a particular discussion (cp. Matthew 21:28; 22:42; 1Corinthians 10:14).[2] Then Jesus presents his Parable of the Lost Sheep. Some scholars believe Jesus is speaking of the Jewish nation, because gentile nations are never considered sheep.[3] While this may be so specifically of Matthew 18:12 it doesn’t forbid concluding gentiles are sheep, because Jesus did speak of sheep of another fold that would one day be united with Israel (John 10:16). Moreover, I see nothing in the text in Matthew 18 that would prevent applying it to gentile brethren who believe in Christ.

Jesus’ mention of 100 sheep is similar to a will recorded in the Babylonian Talmud, whereby a man from Galilee bought a piece of land near Jerusalem and bequeathed parts of it, vis-à-vis northern section, southern section etc. to certain individuals, and with each part of the property came 100 sheep.[4] So, Jesus is presenting himself as the heir (cp. Matthew 21:38) of 100 sheep. Jesus’ particular interest is in the one that strayed. So, he leaves the 99 in order to find the one that has wandered away (Matthew 18:12). It seems that Jesus identifies the 99 as the scribes and Pharisees (Luke 15:2), and this would necessarily include those who admire and believe them. The scribes and Pharisees took issue with Jesus for receiving “publicans and sinners” (Luke 15:1), which are identified in the parable as those who have strayed (Luke 15:4-7). In similar contexts Jesus claimed he was more interested in those who needed a physician over those who claimed (cp. John 9:39-41) they did not (cp. Mark 2:16-17).

Jesus sought out the straying little ones (Matthew 18:12), vis-à-vis the publicans and sinners, who were despised by the scribes and the Pharisees (cp. Luke 15:1-2). The text shows Jesus received them and mingled with them (Mark 2:16-17). Leaving the 99 who rejected him, Jesus found the little ones (straying sheep) and saved them (Matthew 18:11) on Mt. Golgotha. There he hung on a cross, rejected and despised by the scribes and Pharisees (the 99), because he was not the kind of Messiah they looked for (cp. John 12:34).

Nevertheless, there will always be those who are determined not to be found, vis-à-vis Judas Iscariot, but when he does find those like Peter,[5] he rejoices over them more than the 99 who claim they never went astray (Matthew 18:13; cp John 9:39-41).

Indeed, Jesus was sent into the world by the Father to save the world (John 3:16-17), but this is especially so for those who believe (1Timothy 4:10), vis-à-vis the little ones (cp. Matthew 18:6, 11). However, the text in Matthew 18:14 isn’t concerned with salvation as we understand it, today. Rather it concerns the reward for the little ones. It is important that they fulfill their destiny or the thing for which they were called. Peter repented and was restored, but Judas’ repentance wasn’t vested in Christ, who would have restored him. Instead, he merely regretted what he did and couldn’t live with his sorrow. The end result doesn’t affect salvation, because our salvation is dependent upon Christ, not us. It would be a terrible waste, if everything we did in the service of our Savior was cast aside and not counted, because of one terrible act of unbelief (cp. 1Corinthians 3:11-15). In other words, it is not the will of our Father in heaven that the lives of the little ones who believe in Christ (Matthew 18:6) would perish or be lost, as far as their reward for serving Christ in the midst of his enemies was concerned (Matthew 18:14; cp. Hebrews 10:32-39).          [EB1] 

[1] Remember the “your hand” and “your foot” and “your eye” (Matthew 18:8-9) was addressed privately to Jesus’ disciples (Matthew 18:1; cp. Mark 9:33-37), not the Jewish authorities or even the multitudes.

[2] See Babylonian Talmud, Sanhedrin; fol. 88b near the end and concludes in 89a.

[3] See the AEK Concordant Commentary of the New Testament at Matthew 18:12.

[4] See Babylonians Talmud, Baba Bathra; fol. 156b

[5] See my earlier study in Matthew 18 – Woe to the World Because of the Church!