Who is the Greatest? Greatness Vs Humility

Matthew 18, 1-4

Wilson svd

1. Introduction

The Chapter 18 of the gospel of Matthew contains the fourth discourse of Jesus and is widely known as a discourse devoted to the discipline of the community of the disciples or church order. I choose to study this small pericope 18, 1-4, simply because of its striking relevance to the life of Christians in general and to priests and religious in particular. What is the reward that the disciples would receive from their master? Probably, the disciples are expecting something more than a simple master-disciple relationship. Who is important among them? Who is great among them? What will they be in the Kingdom of heaven? These are the few concerns of the disciples.  The passage displays vividly, the basic human desire to be better than the other. This pericope addresses the various nuances of relationship in the community of disciples. And surprising to everyone, Jesus assertively proposes ‘childlike humility’ as key to greatness and entry to the Kingdom of heaven.

2. General outline of the passage

The pericope consists of the question of the disciples and the answer of Jesus. The pericope begins with an interrogation and concludes with the last words of answer, οὖτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾷ τῶν οὐρανῶν (v. 4), “this one is the greatest in the kingdom of heaven,” forming an inclusio with the question of the disciples (v. 1). While there is a presence of little structural parallelism^[1] in the pericope, I prefer to outline this brief passage as follows:

1. The question about greatness (v. 1)
2. The answer of Jesus consist in two parts

a.      The necessity to become like a child (v.2-3)

b.     Humility is greatness (v. 4)

3. Analysis of the Text

The pericope constitutes a kind of compact anecdote. The dispute begins with a question from the disciples (v.1) and Jesus’ answer lies in v. 3-4, demonstrated by visual display, where the final statement parallels exactly the disciples’ question in v.1. Jesus answers in solemn pronouncement style, “truly, I tell you.” (ἀμὴν λέγω ὑμῖν).

3.1. Who is the greatest in the kingdom of heaven?

This account of dispute about greatness is recorded by all the synoptic authours (Matt 18, 1-4, Mark 9, 33-37, Luke 9, 46-48). The pericope has parallels in Mark 9, 33-37 and Luke 9, 46-48.

Matt 18, 1-4  1 Ἐν ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῷ Ἰησοῦ λέγοντες· τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν;  2 καὶ προσκαλεσάμενος παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν  3 καὶ εἶπεν· ἀμὴν λέγω ὑμῖν, ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.   4 ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.

Mark 9, 33-37 33 Καὶ ἦλθον εἰς Καφαρναούμ. Καὶ ἐν τῇ οἰκίᾳ γενόμενος ἐπηρώτα αὐτούς· τί ἐν τῇ ὁδῷ διελογίζεσθε;  34 οἱ δὲ ἐσιώπων· πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ τίς μείζων.  35 καὶ καθίσας ἐφώνησεν τοὺς δώδεκα καὶ λέγει αὐτοῖς· εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων διάκονος.  36 καὶ λαβὼν παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς·  37 ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται ἀλλὰ τὸν ἀποστείλαντά με.

Luke 9, 46-48  46 Εἰσῆλθεν δὲ διαλογισμὸς ἐν αὐτοῖς, τὸ τίς ἂν εἴη μείζων αὐτῶν.  47 ὁ δὲ Ἰησοῦς εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν, ἐπιλαβόμενος παιδίον ἔστησεν αὐτὸ παρ᾽ ἑαυτῷ 48 καὶ εἶπεν αὐτοῖς· ὃς ἐὰν δέξηται τοῦτο τὸ παιδίον ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται· καὶ ὃς ἂν ἐμὲ δέξηται, δέχεται τὸν ἀποστείλαντά με· ὁ γὰρ μικρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων οὗτός ἐστιν μέγας.

Mathew is primarily adapting the material of Mark 9, 33-37 and has reworked the markan text^[2]. When compared with its parallel Markan text, Matthew has virtually omitted Mark 9, 33-34, retaining only τίς  μείζων and completely dropped 9, 35 of Mark. Further, ‘In the kingdom of heaven’^[3]  (τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν) has been added. In Matthew, the disciples directly ask Jesus the question about who is the greatest in the Kingdom of heaven, rather than having Jesus to inquire about their discussion on the road or perceive the inner thoughts of the disciples as in Mark 9, 33 and Luke 9, 47. In Mark and Luke the disciples are rather silent.

Matthew begins v. 1 with ‘Ἐν ἐκείνῃ τῇ ὥρᾳ,’^[4] (In that hour) and expands the simple question of Mark, ‘who is the greatest?’ to  ‘who is the greatest in the Kingdom of heaven?’ (τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν). The addition of the phrase ‘in the kingdom of heaven’ is the cause of some contention. Who will be the greatest? μείζων, (greater ) the comparative for is used as superlative (greatest). The question does not explicitly indicate whether the concern of the disciples is of the present or the future. ^[5]  However, one might infer from the answer of Jesus (v.3-4) that the greatness in the kingdom of heaven may mean greatness even now.^[6]

3.2. Symbolic action

In v. 2, Jesus begins the answer with a symbolic action. He calls a little child (παιδίον) and makes him stand amidst the disciples. The verbal is aided by the visual. V.2 καὶ προσκαλεσάμενος παιδίον ἔστησεν αὐτὸ ἐν μέσῳ αὐτῶν is more of Mark 9,36. Matthew uses προσκαλεσάμενος (calling) instead of λαβὼν (taking) and has dropped ἐναγκαλισάμενος (taking into his arms). προσκαλεσάμενος portrays the authority of the one who calls as well as the free and quick response of the one who is called.

3.3. Turn your ways and become like little children

The logion of v. 3 is introduced with the formula ἀμὴν λέγω ὑμῖν, ‘truly I say to you.’  This is a piece of Jesus’ diction that Matthew preferred to employ to stress that what follows is significantly important ( Mtt 5, 18). There are two diverse theories on the source of this verse, either Matthew inserts Mk 10, 15 or it may be attributed to the non-Markan source and that the evangelist Matthew inserts his own material for vv.3-4.^[7]

The answer is specifically directed at the disciples. The answer proposes a fundamental transformation of one’s conventional life. The child is placed in the middle of the disciples to symbolise what the discipleship entails and here the disciples represent the discipleship of all the Christians. Jesus insists that the disciples must στραφῆτε (lit. ‘turn’) ^[8]  i.e. to ‘change.’ στραφῆτε^[9] is not part of Matthew’s repentance vocabulary as Matthew prefers to use μετανοέω. Hence, the choice of the word indicates the pressing need for turning away from the conventional ways of life and turning into a new way of life.  The content of the required change is proposed in the following exhortation καὶ γένησθε ὡς τὰ παιδία, ‘and become like little children.’ So, unless the disciples become like the children^[10], they cannot enter the kingdom of God (οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν). The use of emphatic double negative (οὐ μὴ) in Greek emphasizes the impossibility of entry unless the disciples become like the children. Therefore, Jesus demands of his disciples a fundamental change. ‘To become like children’ apparently appears like a paradox but it obviously calls for a more profound introspection and genuine transformation. Matthew uses the words ‘turning’ and ‘becoming like a child’, ‘turning’ in this context signifies a change of direction of whole life. And ‘becoming like children’ implies not a physical change but conversion of heart and reassuming the childlike qualities of innocence, gentleness, simplicity, humility, dependence and not striving for empty glory.

3.4. One who is humble is the greatest

‘To become like little children’ is further qualified in v.4 and the other synoptic accounts lack this explicit explanation. V. 4 is a continuation of v.3 (note the οὖν, “therefore”) and this verse serves as a direct answer to the question asked in v.1. Further, τὸ παιδίον τούτο, ‘this little child,’ and the shift from plural παιδία (v.3) to singular παιδίον (v.4) points to the concrete example of the child standing amidst them. It is crystal clear that Jesus does not think of any other quality other than humility in the child, thus he gives humility a special nuance, a special thrust.

Jesus reverses the perspective of the world by his paradoxical statement; greatness in the kingdom is a matter of humility and not power or position. In fact, the condition for entry into the kingdom turns out to be the basis for greatness.  Ταπεινόω means ‘to humble, make low, to be humble in attitude,’ and ταπεινός is ‘little, low social status.’ Hence, the principle meaning of the root ταπεινο- is ‘low or humble.’^[11] One who is low is insignificant, unimportant, weak and lives in poor circumstances. Hence, it is not that children humble themselves but their lack of status^[12] symbolizes humility.  To speak of children as humble is primarily a reference to their small status and powerlessness rather than any intellectual or spiritual virtue. Therefore, the master challenges the disciples to replace the assertion of one’s own importance with of humility and unconcern for social status. To be great is to be humble.

4. Theological Implications

Discipleship:  The mention of disciples at the beginning of the pericope, stresses the theme of discipleship^[13]. The imagery of a child stands for a disciple. The disciples come and pose a question to Jesus and that becomes a point of departure for the discourse and Jesus utilizes this occasion to bring home certain basic guiding principles of Christian life and discipleship. Discipleship, while is a gift, it entails certain responsibility. Jesus asserts clearly that unless the disciples change their perspective, they would not enjoy the blessings of the kingdom. From Jesus’ point of view, the disciples were on a wrong path, in admiration of worldly greatness. The status of disciples before God is to be like that of a dependent child, childlike humility and not pride of power or position. The primary virtue of a disciple is humility. Therefore, the disciple is called to be like his master, whose magnetism even as Christ, was one of humility (cf. Phil 2, 6-8).

Anthropology: The question of the disciples is amazing and one could imagine the possibility of various thinking that could have been in the mind of the disciples. Why do the disciples ask this question to Jesus? What is the motivating factor behind this question? The question on greatness portrays the basic human desire to be better than the other in a naturally prominent status-conscious society. Jesus uses the concrete example of a child to emphasize authentically the importance of humility. In a culture where children had no social status, Jesus is challenging the quest for power. The disciples are not super humans but are invited to surpass the ordinary quest for worldly status and orient one’s life to a different order of life. To become like children would also mean to begin anew, a new life, choosing humility and equality over division, power and self-centeredness.  By embracing the weak, who can offer no worldly status, the disciples embrace Jesus himself. The true disciples are the little ones, who believe in Jesus and are focused to make Jesus alone great.

Church, A Community of Disciples: Life of a disciple is a quest for God in community. The call to become like a child is a call for openness, spontaneity and a call for genuine trust in God and one another. The invitation of Jesus to be humble like a child is to affirm that everyone is equal and no one is greatest in the community of disciples. Humility is an important virtue that ensures healthy and genuine relationship among the disciples in the world of discrimination and power. Today’s context has not changed much from the social attitudes of Jesus’ time. The longing for greatness has creeped in strongly among the disciples, particularly the religious. Some are power conscious and seek positions that seem to be big or important. Most of the divisions and rivalries on the basis of language or caste or race or whatever, stems from the quest for power and money. The disciples are invited to get closer to God and quest to dedicate their life to the mission of Christ. Instead, if my quest is for power and money and to be great, I will be more interested in who is holding which post, and what post I can grab. I will try to please influential people or pull strings or play politics to get to the top. I will define my identity and my importance by the post I hold and not by my faith in Jesus. I am to bring to my community not rivalry and power games, not groupism or infighting but a sincere desire to treat everyone as my sister or brother. What matters to me, being a Tamil or being a disciple of Jesus? Being a member of my caste, tribe or disciple of Jesus? What comes first in my thoughts and decisions, my Christian faith or the culture I am born into?

Kingdom of Heaven: Jesus proposes a different kind of kingdom. The kingdom of heaven is not like the earthly kingdoms, where power and wealth is what counts, where one who is able to overthrow and outsmart the other is the greatest. Paradoxically, one who is like the little child, humble, powerless is the greatest in the kingdom of heaven. The kingdom that Jesus talks about is not exclusively eschatological but includes present life as well. Becoming like a child is a prerequisite to enter this kingdom. This kingdom ensures that everyone is important and it does not promote competition. True greatness consists not in receiving service but in servicing others. Trust in God, Humility and Equality are guiding principles of this kingdom.   It is a kingdom of communion of hearts.

Mission: Mission is an affair of the heart, it is something that grips me and that it is larger than my selfish concerns. Unless my heart is given to the mission, as the child does everything humbly and wholeheartedly, I will tend to use the structures and the possibilities of Church/congregation to organize a life of comfort and luxury, getting what I like rather than giving all that I can. Hence, the mission of the disciples proposed here is to bear counter witness to the world of power and discrimination by embracing humility and simplicity of children. An exemplary life is a powerful means of mission, by our life, let the world know that we are disciples of Jesus.

5. CONCLUSION

The discourse on ‘who is the greatest?’ establishes completely a new standard of judgement. To be a disciple is to bear counter witness to the world’s standard. The greatness that one is to aspire is not measured in terms of power, influence or money but the ability and openness to become like children, submit to low status, poverty, humility and service. The call is to consciously and deliberately choose to become like children. This is a radical and an ongoing challenge posed by Jesus to each of his disciples.  Jesus our master, identified himself among the most powerless and not among the powerful. Powerlessness is power. Therefore, the disciple who humbles himself like a child is the greatest in the kingdom of heaven.

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[1] The little structural parallelism in the pericope begins in v. 3, with the parallel verbs in the subordinate clause  (στραφῆτε, lit. “turn,” and γένησθε, “become”) as well as the parallel phrases of vv 3 and 4, ὡς τὰ παιδία, “like the little children,” and ὡς τὸ παιδίον τοῦτο, “like this little child.”  D. A. HAGNER, Matthew 14-28. (WBC 33/b Dallas: Word, Incorporated 2002) 516.

[2] D. A. HAGNER, Matthew 14-28, 516. See also W. D. DAVIES - D. C. ALLISON, A critical and exegetical commentary on the Gospel according to Saint Matthew.  (London; New York: T&T Clark International 2004) 754. And Ulrich Luz, is of the opinion that the source is Mark 9:33–37. The Markan pericope consists of two chreiai. In vv. 33–35 the first chreia consists of a complex introduction and a Jesus saying that formally does not correspond to the disciples’ question in exact detail. Verses 36–37 constitute a second, somewhat incomplete chreia which, without actually naming the disciples, assumes that it is they who are addressed. It consists of a symbolic act and a gnome. Matthew has completely reworked the Markan text. He has merged the two Markan chreiai into a single apophthegm by omitting most of the first one (Mark 9:33–35). Matthew’s introduction in v. 1 is almost totally redaction.’ U. LUZ,  Matthew: A commentary. Translation of: Das Evangelium nach Matthaus.; Vol. 2 translated by James E. Crouch ; edited by Helmut Koester.  (Fortress Press, Minneapolis: Augsburg 2001) 425.

[3] Matthew uses the expression ‘In the Kingdom of heaven’ five times in his gospel (5, 19; 8, 11; 11, 11; 18, 1; 18, 4.).

[4] The opening ‘Ἐν ἐκείνῃ τῇ ὥρᾳ’  here could be general use of the phrase meaning ‘and then..’ Ulrich Luz suggests that it is one of the temporal linkages appearing frequently in Matthew that suggest the uninterrupted flow of the narrative without necessarily implying a direct connection with the immediately preceding unity (cf. 3, 1; 12, 1; 14, 1). U. LUZ, Matthew: A commentary. Vol. 2, 426.

[5] This question becomes more significant in the context that the pericope follows the second passion prediction and so Boice explains that the disciples were convinced that Jesus was the Messiah and the Messiah was going to establish a glorious earthly kingdom. Therefore, they began to anticipate who would be the greatest in that kingdom and jockey for position. J. M. BOICE, The Gospel of Matthew (Grand Rapids, Mich.: Baker Books 200) 376. And as Davies and Allison observe whether the disciples question about greatness comes up because of the prominence of Peter in 17, 24-27 or all of chapters 14-17 is not clear. Matthew’s text too does not reveal whether the disciples have any specific reason in their mind or are simply asking in general. W. D. DAVIES - D. C. ALLISON, A critical and exegetical commentary on the Gospel according to Saint Matthew.755.

[6] It is unlikely that the greatness in the eschatological kingdom is implied here, although this possibility cannot be overlooked, the verb ἐστὶν could be futuristic present. D. A. HAGNER,  Matthew 14-28, 517.  And Luz also observes that the question does not indicate whether the focus is on the disciples’ present position (as in Mark and Luke) or on their position in the coming kingdom of heaven. It is Jesus’ answer in v.3 that reveals that the latter is the primary concern. U. LUZ, Matthew: A commentary. Vol. 2, 426.

[7] J. Noland is of the opinion that Matthew has inserted his own material in vv. 3-4 and the Markan thread will resume in v.5. But the language here is partially influenced by Markan material of 10, 15 and στραφῆτε καὶ γένησθε ὡς τὰ παιδία is distinctively Matthean  but it has an evident relationship to the language of receiving kingdom as a child found in Mk 10, 15 and Lk 18, 17. C.f. J. NOLLAND, The Gospel of Matthew: A commentary on the Greek text. (Grand Rapids, Mich.; Carlisle: W.B. Eerdmans;  Paternoster Press 2005) 731. C.f. W. D. DAVIES - D. C. ALLISON, A critical and exegetical commentary on the Gospel according to Saint Matthew, 756. See also, U. LUZ,  Matthew: A commentary. Vol. 2, 425.

[8] For Matthew “turning” is not a terminus technicus for “conversion,” for that he usually uses the root μετανο.. U. LUZ, Matthew: A commentary. Vol. 2, 427.

[9]  The Hebrew word שׁוב, means “turn,” in the sense of “return” or “repent” like the word μετανοεῖν underlies, “repent,” in Matt 3:2; 4:17. So also in this context στραφῆτε literally means to ‘turn’ in the sense of change and repentance. The turning stands for change. C.f. ROBERT H. GUNDRY, Matthew A Commentary on His Handbook for a Mixed Church under Persecution (Grand Rapids, Michigan William B. Eerdmans Publishing Company 1994) 360. And D. A. HAGNER, Matthew 14-28, 517.

[10] Leon Morris observes that Jesus is pointing out that there are somethings to be learned from the little children, perhaps the qualities like trustfulness, dependence and humility. Adults like to assert themselves and to rely on their strength and wisdom. This attitude is impossible for those who wish to enter the kingdom of heaven. So, Jesus here addresses the more basic problem of getting into the kingdom and is not concerned about the eminence in the kingdom of heaven. LEON MORRIS, The Gospel according to Matthew, (Leicester, England: Inter-Varsity Press 1992) 184.

[11] FREDERICK WILLIAM DANKER, 3rd ed.,  A Greek-English lexicon of the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches Wr̲terbuch zu den Schriften des Neuen Testaments und der frhchristlichen [sic] Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker." ( Chicago: University of Chicago Press 2000) 989-990.

[12] In contrast to the contemporary attitude, children occupied a very low state in the society. It is important to remember the low social situation of the children in the antiquity. Judaism regarded children as being not capable of making judgements, incomplete human beings who needed to be trained.  The words παιδίον and παις can also mean ‘slave’ and so the children had no legal standing and were subjected to the unlimited authority of their fathers. In the affairs of men children were unimportant.  They could not fight, they counted for very little. Their low status made them very humble members of the society. See U. LUZ, Matthew, Vol. 2, 428. And LEON MORRIS, The Gospel according to Matthew, 460. And CRAIG S. KEENER, The Gospel of Matthew A Socio-Rhetorical Commentary. (Grand Rapids, Michigan/Cambridge, William B. Eerdmans Publishing Company 2009) 447-448.

[13] The mention of disciples stresses the theme of discipleship. In this context, the evangelist does not limit the disciples to the twelve instead it represents all Jesus’ disciples. Even though, Matthew makes a clear distinction between the twelve disciples and other disciples, at times the twelve melt into the crowd and vice versa. ROBERT H. GUNDRY, Matthew A Commentary on His Handbook for a Mixed Church under Persecution, 358. See also, M.J. WILKINS, The Concept of Disciple in Matthew’s Gospel. As reflected in the use of the term μαθητὴς, (NT.S 59, Leiden-New York – Kobenhavn – Köln 1988) 143-144.

BIBLIOGRAPHY

Boice, J. M. The Gospel of Matthew. (Grand Rapids, Mich.: Baker Books 200).

Crossan, John Dominic.  Kingdom and Children A study in the Aphoristic Tradition, semeia 29 (1983) 75-95.

Danker, Frederick William, 3rd ed.,  A Greek-English lexicon of the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches Wr̲terbuch zu den Schriften des Neuen Testaments und der frhchristlichen [sic] Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker." 3rd ed. ( Chicago: University of Chicago Press 2000).

Davies, W. D., & Allison, D. C.  A critical and exegetical commentary on the Gospel according to Saint Matthew.  (London; New York: T&T Clark International 2004).

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Keener, Craig S. The Gospel of Matthew A Socio-Rhetorical Commentary. (Grand Rapids, Michigan/Cambridge, William B. Eerdmans Publishing Company 2009).

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Nolland, J. The Gospel of Matthew: A commentary on the Greek text. (Grand Rapids, Mich.; Carlisle: W.B. Eerdmans: Paternoster Press 2005).

Patte, Daniel. Jesus’ Pronouncement about Entering the Kingdom like a Child: A Structural Exegesis, Semeia 29 (1983) 3-42.

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