The next four verses (yes four – verse 11 is absent in most translations) is framed by an inclusio about “little ones” and contains two verses frequently referred to as The Parable of the Lost Sheep. However, this heading or title is more appropriately applied to a similar parable found in Luke 15:1-7. In the Matthean account, the sheep is not said to be “lost” but to have “gone astray.” In the Lucan account, the rejoicing is over the sheep that is found, represeing a sinner that repents, whereas in Matthew there is no mention of repentance on the part of the sheep. The context of the Lucan account is “sinners” who are being welcomed by Jesus, whereas in Mathew the context is about those who already are part of God’s kingdom but where some “little ones” are being “disdained” or “despised.”
But among the various differences in wording there is one which may be significant: in Luke the sheep is already “lost,” whereas here it is “wandering away” (the word is repeated three times). This may be no more than an idiomatic variation, but the contexts in which the two parables are set, and the audiences to which they are addressed, suggest that it may indicate a different focus… To oversimplify the difference, Luke’s parable is evangelistic, and Matthew’s pastoral. (New International Commentary on the New Testament: Matthew)
I think that what sometimes (and perhaps frequently) happens in interpreting this parable is that it (the Matthean account) gets combined with the Lucan account and is read through John’s Good Shepherd passages (John 10:1-18) leading to a confused amalgamation that does disservice to all three and mises the intent of each one.
In this series so far, I’ve discussed the pursuit of power and status as antithetical to the kingdom of heaven. This frames the entire discussion of Matthew 18. In the next set of verses the issue of believers placing “stumbling blocks” in the path of “little ones” was discussed. Since the “little ones” remains the subject of our present text, we would do well to continue the line of argumentation that is being put forth by the author. We should not isolate the parable of the sheep from what comes before and after.
For me, the key question to understanding these four verses is
“Why does the sheep go astray?”
Is it because the sheep sinned in some way that caused them to not want to stay with the shepherd? Or did they become distracted by “the world” so that they wandered off? These are common interpretations and I don’t necessairly think they are wrong, but perhaps they are better off being assigned to the Lucan or Johannine accounts.
I think the key to the answer is found in verse 10 which is the reason for the parable. The opening sentence states, “See that you do not disdain one of these little ones.” [NET]. The whole line of argument so far in Matthew 18 is how some in the kingdom (the church) in their pursuit of and/or holding to power and status (vv. 1-5) are placing stumbling blocks in the path of other believers (vv. 6-7). Drastic measures must be taken to “cut off” such evils found among those who claim to be in the kingdom of heaven (vv. 8-9). The reason for this is found in our present text, verses 10-14: The “little ones” are infinitely esteemed by God.
The sheep go astray because those who ought to be looking out for them have failed.
They have failed through neglect and by their own power-seeking; they have “despised” the “little ones,” the ones that God has particular concern for.
To “despise” is the opposite of the “welcome” in v. 5. It is the natural way of the world to “despise little ones,” in the sense of not taking them seriously or giving their interests priority. Here, as so often, Jesus attacks the values of the rat-race. (NICNT: Matthew)
It is critical to note that no fault is ascribed to the sheep for going astray, and unlike in Luke nothing is the Matthean version of the parable indicates repentance on the part of the sheep. “But,” some might object, “don’t the next verses speak of restoration of a fellow believer that has sinned?” Yes they do, and I understand how these verses have been traditionally applied. But could there be a different way of reading and interpreting it that continues what I believe to be more consistent with the line of argument that is being developed in this chapter? I think there is, and that will be the subject of the next post.
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