Reading:
Matthew chapter 18 (verses 1-35
Mark 9:33-50
Luke 9:46-62

Commentary

As we have seen, Jesus by now has revealed to his twelve apostles his messianic relationship with God, his Father, though the record does not show that he ever violated Roman law by saying "I am a king" (messiah; christ; "annointed" one). The people of Israel who marvelled at His wondrous works of healing and teaching had speculated he might be a prophet or one returned such as Elijah. Jesus told them no different, and as we have read, He in fact instructed his disciples not to tell anyone that He was the promised Messiah. Some wondered if he was John the Baptist resurrected, including King Herod who had John beheaded. John's brief ministry forerunning that of Jesus had emerged in northern Israel where it is now known there was significant influence by two Jewish sects: the Essenes (from whom the Dead Sea Scrolls were found in Qumran) and the Zealots who were particularly hostile toward Roman rule and who were anxious about prophecies of a promised king (messiah, christ) whom they expected to rise up and deliver Israel, re-establish the kingship of David in Jerusalem, and return Israel to the rule of Jehovah.

The apostle Simon was a Zealot according to the Synoptic writers. (See Matt.10:4; Mark 3:18, Lk.6:15 and Acts 1:13.). The Essenes were strict in their observance of Mosaic Law and rules of cleanliness. They followed a different calendar than the Temple Sadducees and Pharisees in Jerusalem. They were devout in the practice of ritual cleanliness and baptism. Although the Essenes were in every Jewish community, they tended to cluster to themselves in their own neighborhoods and not associate with people they regarded as unclean and sinners. Their scribes and priests were celibate. Scholars note that while Jesus was far too liberal in his interpretation of the Law and his association with "sinners" to have been an Essene, there are marked indications of Essene influence on John the Baptist's ministry, including his celibacy and introduction of baptism to the Jewish people at large. Because of the concentration of Essenes and Zealots in the northern Galilee, it was a region of particular watch for indications of political rebellion by Herod, the appointed "king of the Jews" by the Roman senate. Many scholars now believe it was John's coming, preaching about "the kingdom of heaven is at hand", and the sudden emergence of many disciples who followed him, that it was viewed by Herod as opposition to his kingship and the reason John was arrested and imprisoned. Following John's death, when Jesus continued the ministry of proclaiming "the Kingdom of Heaven is at hand", gathering disciples in great number as his reputation spread far more so than John's had, Herod feared He was John reincarnated. This may well have been the reason for Jesus being elusive, frequently moving from place to place, even among gentiles, and instructing those whom he healed not to go telling it, not to call Him their king, and to His apostles not to reveal that He was the Messiah, for to do so would likely incite Herod and the Pharisees against Him before it was His time.

Now Jesus knew the time of His death was approaching. Now that He had revealed this to the apostles, he was cultivating them for their mission to follow. We see that they still had a great deal to learn from Jesus about the real nature of God, the kingdom of heaven, humility and mercy toward others.

For this lesson, it is well to have an understanding of Gehenna:

Thereafter, it became the common cesspool of the city of Jerusalem into which its sewage was spilled and refuse was dumped and burned to be carried off by the waters of the Kidron. From the stench and ceaseless burning of Gehenna, and it being the disposal of corpses of executed criminals supposed to be unworthy of resurrection, it came to symbolize everlasting destruction associated with the final judgment and "second death". It was this metaphorical judgment that Jesus warned against when he spoke of "hell" (Gehenna).

Matthew 18:1-5; Mark 9:33-37; Luke 9:46-48
The apostles wonder who will be greatest in the kingdom of heaven. Jesus explains that the most humble will be the greatest. Christians must strive to become as innocent as children.

Mark 9:38-41; Luke 9:49,50
The disciples complain to Jesus of one not following them who is casting out demons is His name. Jesus counsels them not to hinder such one, saying: "He who is not against us is for us" (or "on our side").

Matthew 18:6-10; Mark 9:42-50
The seriousness of stumbling into sin, endangering one to the judgment of the fires of Gehenna (Valley of Hinnom; "hell"). It would be better to be thrown into the sea with a millstone around one's neck, or to lose an eye or a limb, than to lose one's eternal life.

Matthew 18:11-14 (also found at Luke 15:4-7)
The parable of the lost sheep.

Matthew 18:15-17
How a members of the church who sin should be dealt with and how they should be treated if unrepentant.

Matthew 18:18-20
How many to make a Christian congregation.

Matthew 18:21-35
Instruction on forgiveness and mercy. Forgive not just seven times, said Jesus, but up to seventy times seven. Interestingly, this is the number that the grandson of Cain was to be avenged for killing a man and a boy (Genesis 4:24).

Luke 9:51-56
The Samaritans reject Jesus because he is enroute to Jerusalem. The disciples are outraged and want to call fire out of heaven upon them, but Jesus says: "the Son of Man did not come to destroy men's lives, but to same them."

Luke 9:57-62
Jesus replies to those who would follow Him, but have obligations that interfere with the high price of discipleship in His brief time. Many people mistakenly assume Jesus was saying such ones were not worthy of salvation. What he meant is that they could not join his band of disciples if they had these obligations since it required one to be free to travel. Such ones could not fulfill such an obligation to be his disciple as He knew his time was very short and there was much to be accomplished in that time.

• Who were the Samaritans and why would they oppose one going to Jerusalem?

• To what did Jesus compare the humility of one who would be great in heaven?
• How do we know Jesus approves Christians not all of the same following or denomination?
• To what is the seriousness of sin and stumbling others from following Christ likened for eternal judgment?
• Where was Gehenna, and why was it a fitting symbol of everlasting destruction?
• Who is pictured by a lost sheep in the parable?
• How should unrepentant sinners by the church if they refuse to repent?
• How might Jews have treated Gentiles and tax collectors differently than other Israelites.
• How many does it take to make a fellowship for worship?
• How many times did Jesus say to forgive?
• Why did Jesus say they should not curse the Samaritans for rejecting Him?
• Why could people who had personal obligations not become disciples of Jesus in his time, and does that mean they could not hope for salvation?

Why would heaven rejoice more over a sheep found than one who was never lost? Does it mean a lost sheep is more pleasing to God?