Who is the Greatest?

Matthew 18

Leonard C. Layne

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INTRODUCTION

In the 1960’s, a very outspoken heavyweight boxing champion made the declaration,

"I am the greatest." The disciples of Jesus (Matthew 18.1) asked him the question, "Who is the greatest in the kingdom of heaven?" Whether it is a sports figure or the disciples, human nature is the same. Rivalry and competition may motivate men to ask, "Who is the greatest?" This passage teaches an important lesson for Christians today, even though it is given in a context of the Jewish kingdom. The question posed by the disciples will be examined along with a fourfold answer with an application to contemporary Christian.

WHO IS THE GREATEST

The passage reveals that the disciples developed an attitude of rivalry about their position in the kingdom of heaven. In Matthew 20:21 the mother of James and John asked the Lord, "Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom." Later, at the paschal supper before his death, this would become an open contest (see Luke 22.24 24 "And there was also a strife among them, which of them should be accounted the greatest."). In our context, they verbalize their inner ambitions with a question, "Who is the greatest in the kingdom of heaven." Of course, they had in mind the earthly manifest kingdom which John the Baptist and then the Lord himself declared was "at hand".

The Lord responds to the question with a fourfold answer. His answer is parabolic and illustrative of the kind of person who would be the greatest in the kingdom of heaven, whether the earthly kingdom of the Messiah or the church. He uses the object lesson of a Child, a Shepherd, a Brother and a Servant.

CHILD

The word greatest (Greek=Meizon ) is a comparative word. In calling a little child (Greek=paidion; a very small child of either gender) and setting him in the center of the group, the Lord establishes a corollary the greatest is the least. Entrance into the Kingdom of Heaven, verse 4, is tantamount to having a place or responsibility in his realm, not entering into a relationship with him. He is not teaching how to be justified before God or to secure eternal life. These men had already believed on him (with the exception of Judas, of course). That settled their relationship to him as Savior from sin. It is of utmost importance to distinguish between verses that deal with salvation and verses which emphasize service or reward. A failure to make this distinction has been the basis for cults and for serious error.

There are two requirements needed for these disciples to have a place in his earthly kingdom: a. be converted (be turned around) and b. become childlike. Again, this was not a lesson in soteriology for the lost. It is was lesson in restoration for these wayward disciples. The disciples needed to be turned around from their competitive spirit to a spirit of true humility. Childlikeness, with its attitude marked by trust, is essential for all would be in his realm.

The general estimation of mankind is that the prominent, the wealthy or the strong are the greatest. "Survival of the fittest!" But the Lord Jesus Christ declared that humility, such as is found in a very small child is a requisite for true greatness. God’s blessing is upon the meek. Jesus had taught in the Sermon on the Mount that the meek shall inherit the earth Matt 5.5. (It is not accidental that the earth is the focus of the Kingdom of Heaven as well as the inheritance of the meek.) The designation least and great in the kingdom of heaven was discussed in the sermon on the mount. Those breaking the Principles of the kingdom were designated least; whereas those doing and teaching the Principles of the kingdom of heaven were designated great: those principles of meekness, showing mercy and peacemaking, etc. The world denigrates individuals with these traits and calls them weaklings. But, the apostles Paul said, "when I am weak, then am I strong." 2 Corinthians 12.10. God’s blessing is bestowed upon the humble 18.4. This principle is not without parallel in the Scriptures. Consider the statement of Isaiah 57.15 "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit…" How instructive that the master teacher would use a small child to teach his disciples who is the greatest in the Kingdom of heaven.

SHEPHERD

We admire the shepherds who watched their flock by night, especially during times of reflection on the Messiah’s birth. How delightful to have cared for those little lambs and then be startled by the angels and their message of good news about the Shepherd-King. What is often unknown is that the shepherds were a despised class of men. The odor of sheep, the poor clothing and the lack of suitable housing did little to make them an attractive group. The disciples hardly had the disheveled shepherds in mind when they fantasized about being the greatest in the Kingdom of Heaven. Their sights were raised to the throne (e.g. Matt. 20.20-22). Here, in verses 12-14, Jesus adjusts their vision of greatness to the level of the lowly shepherd.

"For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish." Matthew 18.11-14.

As in the case of the child, the Lord Jesus Christ is in the process of answering the question, "Who is the greatest in the kingdom of heaven?" Verse 14 teaches that this parable is demonstrative of the love that the Father has for these little ones (subjects of the King) who believe in him. The intensity of the Father’s concern is displayed in the fact that the man, the shepherd, representing the seeking Father, puts himself at considerable risk "goeth into the mountains and seeketh that which is gone astray" and even leaves behind the ninety-nine.

There is none greater than God ! David declared the greatness of God, "For the LORD is a great God, and a great King above all gods. In his hand are the deep places of the earth: the strength of the hills is his also. The sea is his, and he made it: and his hands formed the dry land. Psalm 95.3-5. Jesus likewise proclaimed the greatness of God "…My Father…is greater than all…". John 10.29. The question who is the greatest in the kingdom of heaven palls in comparison to the great and glorious God and Father of our Lord Jesus Christ.

If God is so great, yet is not unwilling to seek and save that which was lost, then those who aspire to greatness should follow his example. Jesus portrayed to these bickering disciples by means of the example of the shepherd that the greatest is the one who cares. A shepherd going after a sheep is greatest in the kingdom of heaven. He is great because he cares.

BROTHER

Cain and Abel, the first two brothers in history exemplified failure, one killed the other. There was not only the failure of Cain to come to terms with God. He subsequently failed to come to terms with his brother. In Matt. 18.15, the primary continuative Greek particle, de, introduces a continuation of the answer to the question, who is the greatest in the kingdom of heaven? It is fitting that a brother to brother incident be given in this discourse since the disciples (who were spiritual brothers Matt. 23.8) were involved in a conflict over the issue of position in the kingdom of heaven. The Lord Jesus gives a sequence to follow in resolving personal trespasses in the kingdom of heaven. Earlier in the chapter, in the example of the child, the Lord had explained that offenses are to be expected. In modern parlance it could be said that offenses are a fact of life. However, in the case of the brother, he reveals a means of reconciliation: go to that brother and seek to resolve the issue. If there is no resolution, others need observe the apparent lack of repentance of the brother. The need for witnesses (one or two ) in verse 15 was established in the Old Testament in Deuteronomy 19.15. In the Old Testament, to prevent injustices, especially in capital cases where lose of life would be the penalty, two or three witnesses were needed for a matter to be established in the case of an accusation.

The answer to the question who is the greatest in the kingdom of heaven is seen by a brother who is wronged and takes the appropriate action which marks him as a peacemaker and not a combatant. The greatest is the peacemaker.

The decisions ultimately made (the binding/ loosing and agreements of verses 18-19) have the backing of the Father which is in heaven. The two or three of verse 20 are gathered as witnesses in the ruling between the two estranged brothers to remove any suspicion of foul play or injustice. Jesus promises to add the backing of his presence in the adjudication, "I am in the midst (Greek= en messo). He is central to the resolution, recognizing that he is the head and center of the assembly. This was valid when Jesus walked in Galilee during the offering of the kingdom of heaven. It is true today when he is seated in heaven and the Spirit is in the Assembly (Eph 2.20) and it will be valid again in the Milllenial Kingdom when he again will be present to rule and reign over a re-gathered Israel. In the otherwise excellent Schofield Reference Bible there is a note refering to verse 20 as "the smallest number of any local church." The two or three here has nothing to do with the size which validates a New Testament Church ("assembly")

SERVANT

The final example of the kind of person who would be the greatest in the kingdom of heaven is the servant. This parabolic teaching is prompted by Peter’s question in response to the instructions given by his Lord concerning resolving trespasses with a brother in the Kingdom:

"Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?

Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants." Matthew 18.21-23

The Lord’s resolution was perhaps a stinging rebuke to these disciples who had differences among themselves. Perhaps there was an unwillingness to follow through with the resolution. Perhaps the desire to be great in the kingdom militated against their willingness to forgive endlessly. Jesus not only expresses the heart of God in forgiveness but initiates the most poignant argument yet in this response to the question, who is the greatest in the kingdom of heaven?

The servant, who owed a great debt, is forgiven by his creditor (his king, his lord). When the servant is owed a small debt by his fellowservant, he is not forgiving at all. When the servant requests time for repayment, he threw him into debtors prison. He was unmerciful in the extreme. This story must have been calculated to bring remorse to those disciples who had an attitude that was unsettling to the peaceful relationship of their brotherhood. In the parable, when the King hears of the recalcitrant attitude of the servant toward his fellowservant who had a need, he responded with severity. The wicked servant was rebuked and delivered up to torturers till he paid fellowservant’s obligation.

Could it be that, with such an emphasis on forgiveness and compassion in this story, that the answer that emerges is; the greatest is the who FORGIVES

Apparently these disciples did not respond to this teaching. The rivalry continued and manifested itself at the final hour, when the Savior was moving on to the cross; at the final Passover supper. There his example of who was the greatest (Himself) was demonstrated when he knelt down before them as a lowly servant, again seeking to teach them by example, who is the greatest in the kingdom of heaven.

The final statements of the passage show clearly that this is not truth for age of grace saints. It would be out of character to suppose that in any way the believer who has been forgiven all trespasses (Col. 2.13) would be subject again to tormentors, (purgatory?). The stern warning,

"So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." Matthew 18.35

Verses like the above and others that suggest that forgiveness is base on anything other than pure grace belong to the kingdom message, the kingdom gospel and the transitional rather than the fixed, positional doctrines of justification, regeneration and the permanent indwelling of the Holy Spirit.

APPLICATION

"All Scripture is for us, even if not directed to us." This corollary enables believers to glean riches from all the word of God, since "all Scripture is…profitable" 2 Timothy 3.16. Yet, if believers keep in focus the context of a passage and keep in mind the persons targeted, it will come alive with meaning and with proper applications.

We have seen rivalry and debate and a question about the disciples place in the kingdom of heaven. The Lord used an object lesson of a child and three stories about a shepherd, a brother and a servant to teach that humility is greatly valued by God. In the church today as we look at these disciples, may we not let rivalry or competition govern our interpersonal relationships.

Those who are childlike, who have a shepherd’s heart, who exhibit brotherly love and who SERVE one another are the GREATEST, whether in the kingdom or in the church.

Some, like athletic heroes may declare their greatness. Others, like the disciples may aspire to greatness. True greatness lies in the willingness to take the lowest place. The Master did.