1 Maccabees 4:1-25

Victory in the Battle of Emmaus

4:1 Now Gorgias took five thousand infantry and one thousand picked cavalry, and this division moved out by night 2 to fall upon the camp of the Jews and attack them suddenly. Men from the citadel were his guides. 3 But Judas heard of it, and he and his warriors moved out to attack the king's force in Emmaus 4 while the division was still absent from the camp. 5 When Gorgias entered the camp of Judas by night, he found no one there, so he looked for them in the hills, because he said, "These men are running away from us."

6 At daybreak Judas appeared in the plain with three thousand men, but they did not have armor and swords such as they desired. 7 And they saw the camp of the Gentiles, strong and fortified, with cavalry all around it; and these men were trained in war. 8 But Judas said to those who were with him, "Do not fear their numbers or be afraid when they charge. 9 Remember how our ancestors were saved at the Red Sea, when Pharaoh with his forces pursued them. 10 And now, let us cry to Heaven, to see whether he will favor us and remember his covenant with our ancestors and crush this army before us today. 11 Then all the Gentiles will know that there is one who redeems and saves Israel."

12 When the foreigners looked up and saw them coming against them, 13 they went out from their camp to battle. Then the men with Judas blew their trumpets 14 and engaged in battle. The Gentiles were crushed, and fled into the plain, 15 and all those in the rear fell by the sword. They pursued them to Gazara, and to the plains of Idumea, and to Azotus and Jamnia; and three thousand of them fell. 16 Then Judas and his force turned back from pursuing them, 17 and he said to the people, "Do not be greedy for plunder, for there is a battle before us; 18 Gorgias and his force are near us in the hills. But stand now against our enemies and fight them, and afterward seize the plunder boldly."

19 Just as Judas was finishing this speech, a detachment appeared, coming out of the hills. 20 They saw that their army had been put to flight, and that the Jews were burning the camp, for the smoke that was seen showed what had happened. 21 When they perceived this, they were greatly frightened, and when they also saw the army of Judas drawn up in the plain for battle, 22 they all fled into the land of the Philistines. 23 Then Judas returned to plunder the camp, and they seized a great amount of gold and silver, and cloth dyed blue and sea purple, and great riches. 24 On their return they sang hymns and praises to Heaven-"For he is good, for his mercy endures forever." 25 Thus Israel had a great deliverance that day. (1 Maccabees 4:1-25, NRSV)

On November 22, 2007 (Thursday in the week of the Twenty-fifth Sunday after Pentecost, references for the week of the Sunday closest to November 16, Year One), comments were repeated with editing and supplement from November 17, 2005 ((Thursday in the week of the Sunday closest to November 16, Year One), when comments were adapted from an email message sent November 19, 2003, for November 20, 2003. Those comments are repeated here with editing and supplement:

The reading for today describes the first of two decisive battles which lead to retaking the temple, and cleansing and rededicating it. When Antiochus Epiphanes found himself with a “cash flow” problem (1 Macc. 3:30), he left Lysias in charge of his military operations (v. 32). Lysias, in turn, chose three officers, including Gorgias (v. 38), who decides to make a surprise attack on Judas and his army. “Now,” says the narrator, “Gorgias took five thousand infantry and one thousand picked cavalry, and this division moved out by night to fall upon the camp of the Jews and attack them suddenly” (1 Macc. 4:1-2a). According to Daniel J. Harrington, “Whether so many troops would be able to carry out such a journey by night is dubious. As in 3:39, the numbers seem exaggerated” (HarperCollins Study Bible, rev. ed., 2006, on 1 Macc. 4:1). The narrator adds, “Men from the citadel were his guides” (v. 2b). Earlier when the king’s “chief collector of tribute” (1:29) “plundered the city” (v. 31), “took captive the women and children, and seized the livestock” (v. 32), “then they fortified the city of David with a great strong wall and strong towers, and it became their citadel” (v. 33). “They stationed there a sinful people,” says the narrator, “men who were renegades” (v. 34). The “men . . . who were his [i.e. Gorgias’s] guides” (4:2) were from those earlier renegades stationed in the citadel. Mary Chilton Callaway concurs, saying, the “men from the citadel [were] Jewish refugees opposed to Judas” (NOAB, 3^rd ed., augmented, 2007, on 1 Macc. 4:2). Harrington says, “The guides from the citadel in Jerusalem most likely included Jews familiar with the terrain” (ibid., on 4:2).

But Judas’s military intelligence worked and he outmaneuvered Gorgias. “But Judas heard of it, and he and his warriors moved out to attack the king's force in Emmaus while the division was still absent from the camp” (vv. 3-4). And Gorgias found “no one at home,” so to speak, when he attempted to attack the Jewish camp. “When Gorgias entered the camp of Judas by night he found no one there, so he looked for them in the hills, because he said, ‘These men are running away from us’ ” (v. 5). “Presumably,” says Harrington, “it never occurred to him [i.e., to Gorgias] that Judas would attack the main camp at Emmaus” (ibid., on v. 5). For “Emmaus,” compare 3:40).

Daybreak reveals a daunting challenge for Judas’ army; he “appeared in the plain with three thousand men, but they did not have armor and swords such as they desired. And they saw the camp of the Gentiles, strong and fortified, with cavalry all around it; and these men were trained in war” (vv. 6-7). Judas urges his men not to fear, but to remember God's help in the past. “But Judas said to those who were with him, ‘Do not fear their numbers or be afraid when they charge’ ” (v. 8). According to Harrington, “Following the instruction in Deut. 20:3-4, Judas the commander exhorts his troops to disregard the great disparity in numbers (see 3:39; 4:1, 6). See the precedent of Gideon (Judg. 7), who triumphed with only three hundred men” (ibid., on v. 8). “Remember,” says Judas, “how our ancestors were saved at the Red Sea, when Pharaoh with his forces pursued them” (v. 9). At this point, Callaway compares Exodus 14:21-29 (op. cit., on v. 9). “And now,” says Judas, “let us cry to Heaven [i.e., to God], to see whether he will favor us and remember his covenant (diaqhvkh, diathēkē, for Heb. tyr9B4, b ^erîth, cf. Gen. 6:18; 9:9, 11, 12, 13, 15, 16, 17, 15:18; 17:2; Exod. 19:5, and many other references, Edwin Hatch and Henry A. Redpath, A Concordance to the Septuagint, 1897, reprint, 1954, s.v. diaqhvkh, diathēkē) with our ancestors and crush this army before us today” (v. 10). Regarding the word “covenant,” Harrington says it means “God’s promises of the land and descendants (Gen. 17) as well as the privilege of serving God according to the Torah (Ex. 19)–precisely matters at stake in this rebellion (see 1:11)” (op. cit., on v. 10). And Judas concludes his speech, saying, “Then all the Gentiles will know that there is one who redeems and saves Israel” (v. 11).

“When the foreigners looked up and saw them coming,” says the narrator, “they went out from their camp to battle” (vv. 12, 13a). There are echoes here of Joshua's victories: “Then the men with Judas blew their trumpets and engaged in battle" (vv. 13b, 14a, cf. Josh. 6:8). The present account describes a clear Judean victory, routing and scattering the enemy. “The Gentiles were crushed, and fled into the plain, and all those in the rear fell by the sword. They pursued them to Gazara, and to the plains of Idumea, and to Azotus and Jamnia; and three thousand of them fell” (vv. 14b, 15). “The pursuit went in all directions,” says Callaway. “Gazara, or Gezer (Josh. 21:21; 1 Kings 9:17), was 8 km (5 mi) west of Emmaus. Idumea was far to the south. Azotus, or Ashdod, and Jamnia lay on the coast to the west and southwest” (op. cit., on v. 15). Perhaps Judas remembers the Achan incident. “Then Judas and his force turned back from pursuing them, and he said to the people, “Do not be greedy for plunder, for there is a battle before us’ ” (vv. 16, 17). Callaway says, “Judas maintained discipline (2 Macc. 8:26)” (ibid., on 1 Macc. 4:17-18). But he was also practical, for he says, “Gorgias and his force are near us in the hills. But stand now against our enemies and fight them, and afterward seize the plunder boldly” (v. 18). Harrington notes that “Judas’s military strategy splits Gorgias (v. 1) and a portion of his men off from his main force” (op. cit., on v. 18).

Again, Judas’s warning was timely, for “Just as Judas was finishing this speech, a detachment appeared, coming out of the hills” (v. 19). “The hills,” says Callaway, means “the Judean highland” (op. cit., on v. 19). This detachment, we are told, “saw that their army had been put to flight, and that the Jews were burning the camp, for the smoke that was seen showed what had happened” (v. 20). According to Harrington, “burning the camp before seizing its plunder indicates that the battle was over and suggests that Judas had a very large army, thus demoralizing Gorgias and his troops” (op. cit., on v. 20). The sight of the smoke made the Syrian army fearful and put them to flight. ““When they perceived this, they were greatly frightened, and when they also saw the army of Judas drawn up in the plain for battle, they all fled into the land of the Philistines” (vv. 21-22). At this point Judas led his forces in the return to “plunder the camp, and they seized a great amount of gold and silver, and cloth dyed blue and sea purple, and great riches” (v. 23). One remembers that such valuable items–such as one would not expect in an army camp–were brought in by traders expecting a defeat of Judas’s forces and resulting slave trade (3:41; cf. Harrington, ibid., on 4:20). As Judas’s army returned, we are told, “they sang hymns and praises to Heaven [i.e., to God]–‘For he is good, for his mercy endures forever’ ” (v. 24). “The victory,” says Harrington, “is celebrated by Ps. 136:1, thus marking God’s deliverance of Israel from its enemies (see Judg. 15:18; 1 Sam. 14:45)” (ibid., on vv. 24-25). “Thus,” says the narrator, “Israel had a great deliverance (swthriva, sōtēria, perhaps for Heb. hfAUwT4, t ^ešû‘āh, cf. 1 Sam. 19:5 = LXX 1 Kingdoms 19:5) that day” (v. 25). But winning the battle was not yet winning the war, for in the interval between today’s reading and tomorrow’s, we learn of another battle with forces led by Lysias (vv. 34-35, cf. vv. 26-35).

Nehemiah 9:1-15 (16-25) (alternative reading, Presbyterian and Lutheran traditions)

For the text and comments on this reading see the text and comments of Monday, November 9, 2009, ten days ago.

Revelation 21:22-22:5

22 I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. 23 And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. 24 The nations will walk by its light, and the kings of the earth will bring their glory into it. 25 Its gates will never be shut by day--and there will be no night there. 26 People will bring into it the glory and the honor of the nations. 27 But nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb's book of life.

The River of Life

22:1 Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb 2 through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations. 3 Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; 4 they will see his face, and his name will be on their foreheads. 5 And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever. (Revelation 21:22-22:5, NRSV)

On January 6, 2009 (Epiphany, Year One) the reading was Revelation 21:22-27. On January 6, 2008 (Epiphany, Year Two, the reading was the same. These were based on earlier comments, for example, those of November 22, 2007 (Thursday in the week of the Sunday closest to November 16, Year One), when the reading was, as today, Revelation 21:22-22:5, and on earlier comments as noted there. The following comments are based on those earlier comments:

John continues to describe the New Jerusalem as the return of Paradise. “I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb” (Rev. 21:22). "And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb” (Rev. 21:23). According to Bruce M. Metzger, “No temple . . . no sun are needed because the Presence and Glory of God pervades the entire community (Isa. 24:23; 60:1, 19)” (NOAB, 2^nd ed., 1994, on Rev. 21:22-23). Jean-Pierre Ruiz follows Metzger and adds reference to 2 Esd. 7:39-42 (NOAB, 3^rd ed., augmented, 2007, on Rev. 21:22-23). For “its lamp is the Lamb,” Metzger refers (loc. cit.) to Jesus’ saying, “I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life” (Jn. 8:12) Ruiz refers to Psalm 132:17, “There [i.e., in Zion (v. 13)] I will cause a horn to sprout up for David; / I have prepared a lamp for my anointed one” (loc. cit.). For “the glory of God is its light,” David E. Aune says, “See Isa. 60:19-20” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 21:23). Aune’s reference is to the following:

The sun shall no longer be / your light by day,

nor for brightness shall the moon / give light to you by night;

but the LORD will be your everlasting light, / and your God will be your glory.

Your sun shall no more go down, / or your moon withdraw itself;

for the LORD will be your everlasting light, / and your days of mourning shall be ended. (Isa. 60:19-20, NRSV)

The city–or should we say, the Lamb?– is a light for the nations, for “the nations will walk by its light, and the kings of the earth will bring their glory into it” (Rev. 21:24). The kind of threats for which people in this world lock doors and shut gates will not be a problem in the New Jerusalem, for “its “gates will never be shut by day--and there will be no night there” (v. 25). Metzger says, “Gates are for protection from enemies; perpetually open gates symbolize perfect safety; see Isa. 60:11” (op. cit., on v. 25). The comment of Ruiz is similar, with added references: “Zech. 14:7; 1QM 12:13-15” (op. cit., on v. 25). John’s vision continues. “People will bring into it [i.e., the city] the glory and honor of the nations” (v. 26; compare Isaiah, chap. 60). We are reminded of Isaiah’s promise of “the new heavens and the new earth” (Isa. 66:22), in which “all flesh shall come to worship before me, / says the LORD” (Isa. 66:23). However, “nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb's book of life” (Rev. 21:27). For the reference to the “book of life,” Metzger refers to his note on 3:5 (op. cit., on 21:27), The “book of life [is] the register of God containing the names of the redeemed (13:8; 17:8; 20:12, 15; Ex. 32:32; Ps. 69:28; Dan. 12:1; Mal. 3:16; Lk. 10:20)” (ibid., on 3:5; cf. Ruiz, op. cit., on 3:5). According to Aune, “Nothing unclean will enter it [because] it is like a sanctuary in that nothing profane is allowed in. In the Dead Sea Scrolls and the OT, the sanctity of the temple was sometimes extended to the city (see Isa 52:1)” (op. cit., on Rev. 21:27).

The trials and conflicts which plague so much of our life here in the present world will no longer threaten. The evils which result from the distortion of human desires and choices will be things of the past. Worship will focus upon the God of the Judeo-Christian tradition and Jesus, the Lamb. May our names be found in “the Lamb’s book of life” (v. 27).

John is next shown key features of the New Jerusalem. “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city” (Rev. 22:1, 2a). This river will far surpass the San Antonio Riverwalk–no offense to San Antonio! One is reminded of Ezekiel’s description of a river “flowing from below the threshold of the temple” (Ezek. 47:1), that increases its size as it flows eastward (47:3-5), causes trees to flourish on its banks (v. 7), refreshes stagnant waters (v. 8), restoring fish and living creatures (v. 8), producing fish (9) to be caught for food (v. 10) and trees for food (v. 12). This river of abundance is part of Ezekiel’s vision of the restored temple and land of Israel. According to Victor R. Gold and William L. Holladay, the figure of “the sacred river known from Ugaritic (Canaanite) and Mesopotamian sources, is also found in Joel 3:18; Zech 14:8; and Rev. ch. 22. From the throne of God (the temple; [Ezek.] 43:7) issue the waters of life by which the saline waters of the Dead Sea become fresh, and in the desolate wilderness of Judah fruit trees flourish, making a new Paradise, as it were, and the inhabitants of the land will benefit” (NOAB, 2^nd ed., 1994, on Ezek. 47:1-12). Metzger calls the river in Revelation “the river of the blessings from God (compare Gen. 2:10; Ps. 46:4; Ezek. 47:1; Zech 14:8; Jn. 4:10, 14)” (op. cit., on Rev. 22:1).

“On either side of the river,” says John, is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations” (v. 2b). Metzger says, “The tree [is] used here generically of many trees on either side of the river (Ezek. 47:12)” (ibid., on Rev. 22:2). For Metzger’s term “generically,” Ruiz and Aune use “collective” (Ruiz, op. cit., on 22:2; Aune, op. cit., on 22:2). G. K. Beale says,

The allusion to Ezek. 47:12 supports a picture of trees growing on either side of the river, so that the singular ‘tree’ [xuvlon, xylon] of 22:2 is likely a collective reference to ‘trees.’ [note 194: ‘Cf. Farrer, Revelation, 222, who illustrates with the contemporary idiom, ‘planted with oak.’] A collective interpretation is consistent with Ezekiel’s picture of trees growing on both sides of the river bank, and it is in line with the logic of the picture in Rev. 22:1-2 (how could one tree grow on either side of the river?). The absence of the article may point further to a collective meaning. the one tree of life in the first garden has become many trees of life in the escalated paradisal state of the second garden. (The Book of Revelation; a Commentary on the Greek Text, NIGTC, 1999, p. 1106, on Rev. 22:2)

Paradise regained indeed! “Nothing accursed will be found there any more,” says John. “But the throne of God and of the Lamb will be in it, and his servants will worship him; they will see his face, and his name will be on their foreheads” (vv. 3-4). According to Ruiz (following Metzger), “The throne of God and of the Lamb is one throne, 3:21” (op. cit., on v. 3; cf. Metzger, op. cit., on v. 3). Earlier, in the letter to the church of Laodicea, Christ says, “To the one who conquers I will give a place with me on my throne, just as I myself conquered and sat down with my Father on his throne” (Rev. 3:21). “To see his face will be the crowning joy of heaven (Mt. 5:8; 1 Jn. 3:2; compare 1 Cor. 13:12)” (ibid., on v. 4). Ruiz puts it this way: “To see God’s face [is] full awareness of God’s immediate presence (Job 33:26; Ps. 10:11; 42:2), an eschatological blessing (Ps. 84:7; Mt. 5:8; 1 Jn. 3:2)” (op. cit., on Rev. 22:4). “According to OT tradition,” says Aune, “no one can see God (see Ex. 33:20; Deut. 4:12; see also Jn. 1:18; 6:46; 1 Jn. 4:12)” (op. cit., on v. 4). In the concluding verse of today’s reading, John says (describing what the angel showed him, v. 1), “And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever” (v. 5). Metzger says, “Those who worship God (v. 3) will reign with him in eternal triumph” (op. cit., on v. 5). Compare Ruiz, who adds reference to Dan. 7:18, 27 (op. cit., on v. 5).

Matthew 18:1-9

True Greatness (Mk 9.33-37; Lk 9.46-48)

18:1 At that time the disciples came to Jesus and asked, "Who is the greatest in the kingdom of heaven?" 2 He called a child, whom he put among them, 3 and said, "Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. 4 Whoever becomes humble like this child is the greatest in the kingdom of heaven. 5 Whoever welcomes one such child in my name welcomes me.

Temptations to Sin (Mk 9.42-48; Lk 17.1-2)

6 "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were fastened around your neck and you were drowned in the depth of the sea. 7 Woe to the world because of stumbling blocks! Occasions for stumbling are bound to come, but woe to the one by whom the stumbling block comes!

8 "If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire. 9 And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire. (Matthew 18:1-9, NRSV)

On June 14, 2009 (the Sunday nearest to June 15, Year One), comments were repeated from June 18 and 19, 2008 (Wednesday and Thursday in the week of the Sunday closest to June 15, Year Two), when comments on Matthew 18:1-9 and 10-20 were repeated from earlier dates as noted there. Relevant comments for Matthew 18:1-14 are repeated here with some editing and adjustment:

Today’s reading is a little less than half of the fourth major speech of Jesus presented by Matthew, dealing with issues of Christian life especially within the Christian community, that is, the “church” ( ejkklhsiva, ekklēsia). The term “church” ( ejkklhsiva, ekklēsia), which occurs frequently in Acts and the Epistles, occurs only three times in the Gospels, all in Matthew (16:18, twice in 18:17). The NRSV has “member of the church” for ajdelfovV (adelphos, “brother,” Mt. 18:15, 21 AV/KJV) in the context of Matthew 18:17 (cf. TNIV). This speech of Jesus is concluded by Matthew’s typical closing formula, “When Jesus had finished saying these things, he left Galilee and went to the region of Judea beyond the Jordan” (19:1; cf. 7:28-29; 11:1; 13:53; 26:1). In a separate file, Greatness - Temptations - Lost Sheep, it is evident from the diverse contexts of parallel passages that Matthew has characteristically made a topical arrangement here.

In Mark and Luke, an argument about “which one of them was the greatest” (Lk. 9:46; cf. Mk. 9:33, 34) led to Jesus’ saying about welcoming the child (Lk. 9:47-48; Mk. 9:36-37), in Mark’s case, including the statement about servanthood, “Whoever wants to be first must be last of all and servant of all” (Mk.9:35b). In Matthew, the disciples ask Jesus directly, “Who is the greatest in the kingdom of heaven?” (Mt. 18:1), which prompts Jesus to use a child as an object lesson. “He called a child, whom he put among them” (Mt. 18:2); compare Mark’s longer version, “Then he took a little child and put it among them; and taking it in his arms, he said to them” (Mk. 9:36). Luke refers to the disciples’ argument (Lk. 9:46; cf. Mk. 9:33), “But Jesus, aware of their inner thoughts, took a little child and put it by his side (Lk. 9:47). “Truly I tell you,” says Jesus according to Matthew, “unless you change and become like children, you will never enter the kingdom of heaven’ ” (Mt. 18:3); compare “Jesus answered him, ‘Very truly, I tell you, no one can see the kingdom of without being born from above” (Jn. 3:3); and compare “Jesus answered, ‘Very truly, I tell you, no one can enter the kingdom of God without being born of water and spirit’ ” (Jn. 3:5). According to Dennis C. Duling, in the context of Matthew, “change [means] repent (see 3:2),” and “become like children [means being] without concern for social status (see Mk. 10:15)” (HarperCollins Study Bible, rev. ed., 2006, on Mt. 18:3). In reference to “become like children,” J. Andrew Overman says, “a child’s social status was little better than that of a slave (Gal. 4:1)” (NOAB, 3^rd ed., augmented, 2007, on Mt. 18:3). In John’s Gospel, of course, Jesus refers to the spiritual transformation called being born again/from above.

In Mark and Luke the child brought forward represents those whom the disciples should welcome, that is respect and treat kindly. “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me” (Mk. 9:37; cf Lk. 9:48a. Luke adds the principle that “the least among all of you is the greatest (Lk. 9:48b). Matthew’s variation presents the child as one to be welcomed, but also as an example of humility. “Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me” (Mt. 18:4, 5). Duling comments on, “Whoever becomes humble . . . is the greatest,” saying, “Reversal of status characterizes the kingdom (see 20:26-27; 23:11-12; Mk. 10:43-44; Lk. 14:11; 18:14; 22:26; Jas. 4:6, 10; 1 Pet. 5:5)” (op. cit., on Mt. 18:4).

A common motif holds the larger passage together, the “child” (paidivon, paidion, Mt. 18:2, 3 [plural], 4, 5) and the “little ones” (oiJ mikroiv, hoi mikroi, vv. 10, 14). Dale C. Allison, Jr., notices the change in vocabulary:

This block of moral teaching [Mt. 18:1-14], which presupposes a communal setting, begins by referring to literal children (v. 2), but by vv. 10-14 ‘little ones’ designates believers (cf. 10:42). The transition from one thing to the other is probably marked by the change in vocabulary . . . The former teaches that one should become like little children, for only by this will one enter the kingdom (v. 3). One should humble oneself as a child, for in the kingdom the humble will be great (v. 4; cf. 23:12). (Dale C. Allison, Jr., The Oxford Bible Commentary, 2001, p. 867, on Mt. 18:1-14).

Some professional therapists have much to say about one's “inner child.” An internet search for this phrase will turn up an amazing variety of approaches. One sight offers a test to use in answering the question, “How Old is Your Inner Child?” One question: “What's your preferred Pet?” Some answers: “Hamster,” “Puppy,” and others, including “I live in a community that doesn't allow pets.” Another question: “Finally, what do you want to be when you grow up?” Some answers: “Fireman,” “Princess,” “Not interested in growing up,” “I already am grown up, thank you very much.”

Sorting these approaches out, or even these answers, would take me “out of my area,” so to speak. But Jesus did say, “Become like children.” I sometimes wonder how to relate Jesus' call for self-denial, “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mk. 8:34), with one of the goals of therapy, insight leading to self-actualization. Can denying oneself and finding oneself be related? Jesus said, “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven. Whoever becomes humble like this child is the greatest in the kingdom of heaven. Whoever welcomes one such child in my name welcomes me” (Mt. 18:3-5). If we believe that we are made in God's image, and continue to live thanks to his gracious provision for our lives, then we may pray with St. Augustine: “Thou movest us to delight in praising Thee; for Thou hast formed us for Thyself, and our hearts are restless till they find rest in Thee” (from his Confessions, Book 1, Chapter 1, on the Internet at http://www.ccel.org/ccel/schaff/npnf101.vi.I_1.I.html [accessed again Nov. 18, 2009]. Pardon the old-fashioned English! It comes with this older translation.) I would add that, at least for the Christian believer, true wholeness would include respect for our most fervent desires (our “inner child”), and for God's desires for us--his commandments, if you must. God wants what is truly best for us. If we really understood that, we would want it too.

In Matthew, Jesus moves on to warnings about temptations. “If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone (muvloV ojnikovV, mulos onikos) were fastened (kremasqh:/, kremasthē) around your neck and you were drowned in the depth of the sea” (Mt. 18:6; cf. Mk. 9:42; Lk. 17:2). Where the NRSV translations in Matthew and Luke have “stumbling block,” the Greek text has the verb skandalivzw (skandalizō ), “to cause to be brought to a downfall, cause to sin” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2000, s.v. skandalivzw, skandalizō ); compare “But whoso shall offend one of these little ones . . .” (Mt. 18:6 AV/KJV; cf. also “causes . . . to stumble” TNIV). Luke uses the same verb, skandalivzw (skandalizō ), but in his different phrasing, the NRSV translation represents the verb with an English verb, “than for you to cause one of these little ones to stumble” (Lk. 17:2b). J. Andrew Overman apparently finds the “stumbling block” implied by the expression, and refers to it “as an image for causing someone to sin (Sir. 9:5; 25:21; 34:7; 1QS 2:12; T. Reuben 4:7)” (op. cit., on Mt. 18:6). In Matthew the reference to “stumbling blocks” becomes specific in the next verse. “Woe to the world because of stumbling blocks (skavndala, skandala)! Occasions for stumbling (ta; skavndala. ta skandala) are bound to come, but woe to the one by whom the stumbling block to; skavndalon, to skandalon) comes!” (Mt. 18:7). The noun skavndalon (skandalon) is defined as “an action or circumstance that leads one to act contrary to a proper course of action or set of beliefs, temptation to sin, enticement to apostasy, false belief, etc.” (BDAG, s.v. skavndalon, skandalon).

Matthew’s “fastened” (kremasqh:/, kremasthē) replaces Mark’s “hung” (perivkeitai, perikeitai). Both verbs can refer to putting the millstone in place, in Mark, “to be positioned around some object or area, be around, surround” (BDAG, s.v. perivkeimai perikeimai), in Matthew, “to cause to hang, trans. hang (up),” active voice, but here passive, “that a millstone were hung around that person’s neck” (BDAG, s.v. kremavnnumi, kremannumi). “The verb k. [k.] by itself can also mean crucify” [supported by citations from classical Greek], cf. Acts 5:30; 10:39 (ibid.). If Matthew had that association in mind, his change would add a certain severity to the warning. Luke retains Mark’s verb and other wording, but simplifies somewhat. “Jesus said to his disciples, ‘Occasions for stumbling are bound to come, but woe to anyone by whom they come! It would be better for you if a millstone were hung around your neck and you were thrown ( e[rriptai, erriptai, for Mark’s bevblhtai, beblētai) into the sea than for you to cause one of these little ones to stumble” (Lk. 17:1-2). Both words for “throw” imply forceful motion, but Luke’s verb rJivptw, (hriptō), “to propel something with a forceful motion, throw” is a little stronger (cf. BDAG, s.v. bavllw, ballō, and rJivptw, hriptō).

In Matthew and Mark, Jesus continues with possible causes of stumbling that one would be better to do without. “If your hand or your foot causes you to stumble, cut it off and throw it away; it is better for you to enter life maimed or lame than to have two hands or two feet and to be thrown into the eternal fire” (Mt. 18:8, which combines separate verses for the hand and foot in Mk. 9:43, 44); “And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire” (Mt. 17:9; cf. Mk. 9:47-48, which has “hell, where their worm never dies, and the fire is never quenched” for Matthew’s “the hell of fire”). Mark’s concluding saying about salt (Mk. 9:48-50) is rather different from the saying about salt in Matthew and Luke in a different context (probably from Q; Mt. 5:13; cf. Lk 14:34-35).

Given these warnings about putting stumbling blocks in the way of children (v. 6), and further warnings, “cut it off,” that is, your hand or foot, if it “causes you to stumble” (v. 8), or “if your eye causes you to stumble, tear it out and throw it away” (v. 9), what would Jesus say about the child abuse reported in our world? As noted above, the warning not to “put a stumbling block before one of these little ones who believe in me” (v. 6), according to Allison, refers to members of the Christian community. I should think that the warnings of verses 6-10, though they do directly refer to Christian believers, would appropriately apply also, and perhaps especially, to the treatment of children. Child abuse has been recognized as a horrific problem in our world, a problem that Jesus would surely address with such warnings. According to Allison, the “great millstone” (Mt. 18:6) is called a “donkey millstone” (loc. cit.). It’s a picture of certain drowning.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net