For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for June 2, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

Episcopal and Presbyterian Readings:

Numbers 11:24-33 (34-35)

24 So Moses went out and told the people the words of the LORD; and he gathered seventy elders of the people, and placed them all around the tent. 25 Then the LORD came down in the cloud and spoke to him, and took some of the spirit that was on him and put it on the seventy elders; and when the spirit rested upon them, they prophesied. But they did not do so again.

26 Two men remained in the camp, one named Eldad, and the other named Medad, and the spirit rested on them; they were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. 27 And a young man ran and told Moses, "Eldad and Medad are prophesying in the camp." 28 And Joshua son of Nun, the assistant of Moses, one of his chosen men, said, "My lord Moses, stop them!" 29 But Moses said to him, "Are you jealous for my sake? Would that all the LORD's people were prophets, and that the LORD would put his spirit on them!" 30 And Moses and the elders of Israel returned to the camp.

The Quails

31 Then a wind went out from the LORD, and it brought quails from the sea and let them fall beside the camp, about a day's journey on this side and a day's journey on the other side, all around the camp, about two cubits deep on the ground. 32 So the people worked all that day and night and all the next day, gathering the quails; the least anyone gathered was ten homers; and they spread them out for themselves all around the camp. 33 But while the meat was still between their teeth, before it was consumed, the anger of the LORD was kindled against the people, and the LORD struck the people with a very great plague. 34 So that place was called Kibroth-hattaavah, because there they buried the people who had the craving. 35 From Kibroth-hattaavah the people journeyed to Hazeroth. (Numbers 11:24-33 (34-35), NRSV)

The following comments are based on those of June 18, 2008 (Wednesday in the week of the Sunday closest to June 15, Year Two), with some reference to those of May 3, 2008 (Saturday in the Sixth Week of Easter, Year Two), and earlier comments as noted there.

The crisis caused by the people’s complaint to Moses about food, “If only we had meat to eat!” (Num. 11:4), was introduced in yesterday’s reading. Moses complained to the LORD (vv. 11-15), and among the LORD’s responses, he promised meat (v. 18), enough to make them sick (v. 20). He also directed Moses to “gather . . . seventy of the elders” to help Moses (v. 16), who has complained about being overburdened with his leadership responsibilities (v. 14).

As today’s reading begins, Moses goes out and tells the people “the words of the LORD,” and he gathers “seventy elders of the people and [places] them all around the tent” (v. 24). “Then,” we are told, “the LORD came down in the cloud and spoke to him, and took some of the spirit that was on him and put it on the seventy elders” (v. 25a). The narrator reports that “when the spirit rested upon them [i.e., these elders], they prophesied.” However, he adds that “they did not do so again” (v. 25b). According to Rabbi J. H. Hertz, “A feeling of spiritual ecstasy and exaltation possessed them, causing them to break out into praises of God, and declaring His will and His Goodness. By prophecy is here meant, not prediction of the future, but the power of instructing and admonishing the people with an authority that was recognized as having its source in God” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, p. 616 on Num. 11:25). On the note that “they did not do so again” (v. 25), Rabbi Hertz quotes Maimonides, who

compares the recipients of Divine revelations to men whose night is illumined by flashes of lightning. ‘To some it is given to behold the lightning flashes in rapid succession; they seem to be in perpetual light, and their night is as clear as day. This was the degree of prophetic excellence obtained by Moses, the greatest of the Prophets. Others perceive the prophetic flash at long intervals; this is the degree of most of the Prophets. By still others a flash of lightning is perceived only once during the whole night. This is the case of those of whom we are told, “they prophesied, but they did so no more.” ’ (ibid.)

In summary of the chapter, David P. Wright notes that “Moses here preempts God’s punishment for the moment by intercession” (NOAB, 3^rd ed., augmented, 2007, on vv. 10-15), but his “intercession here is not successful and God’s solutions to the people’s and Moses’ complaints are ultimately negative. He imparts some of Moses’ spirit (leadership capacity and responsibility) to seventy elders (cf. Ex. 24:1, 9) so that they prophesy, but they do so only this once (v. 25). They do not continue to aid Moses in the future” (ibid., on vv. 16-34). The seventy elders had gone out of the camp to the tent, but “Two men remained in the camp, one named Eldad, and the other named Medad, and the spirit rested on them; they were among those registered, but they had not gone out to the tent, and so they prophesied in the camp” (v. 26). “This,” says Wright, “represents the tradition that the sanctuary is located outside the camp (also Ex. 33:7; Num. 12:4). Num. 2 differs by placing the sanctuary in the middle of the camp” (ibid., on v. 26).

Moses is informed about Eldad and Medad by “a young man [who] ran and told [him], ‘Eldad and Medad are prophesying in the camp’ ” (v. 27). When Joshua thought Moses should stop Eldad and Medad from prophesying (v. 28), Moses gave a wise answer. “Are you jealous for my sake? Would that all the LORD’s people were prophets, and that the LORD would put his spirit on them!” (v. 29). As for the request for meat, the LORD sent quails (vv. 31-35). But it turned out to be a mixed blessing at best. “But while the meat was still between their teeth, before it was consumed, the anger of the LORD was kindled against the people, and the LORD struck the people with a very great plague” (v. 33). Later the Psalmist summarized this incident. “But they soon forgot his [the LORD’s] works; / they did not wait for his counsel. / But they had a wanton craving in the wilderness, / and put God to the test in the desert; / he gave them what they asked, / but sent a wasting disease among them” (Ps. 106:13-15). “And he gave them their request; but sent leanness into their soul” (Ps. 106:15 KJV). We are reminded to be careful what we pray for, and to add the words, “Your will be done” (Mt. 26:42), to our prayers, and “If the Lord wishes” to our plans (Jas. 4:15).

As noted yesterday (in the citation from Fox), the place was aptly named, given the bad experience with quail meat. “So that place was called Kibroth-hattaavah [‘That is Graves of craving,’ NRSV text note c], because there they buried the people who had the craving. From Kibroth-hattaavah the people journeyed to Hazeroth” (Num. 11:34-35).

Romans 1:28-2:11

28 And since they did not see fit to acknowledge God, God gave them up to a debased mind and to things that should not be done. 29 They were filled with every kind of wickedness, evil, covetousness, malice. Full of envy, murder, strife, deceit, craftiness, they are gossips, 30 slanderers, God-haters, insolent, haughty, boastful, inventors of evil, rebellious toward parents, 31 foolish, faithless, heartless, ruthless. 32 They know God's decree, that those who practice such things deserve to die-yet they not only do them but even applaud others who practice them.

The Righteous Judgment of God

2:1 Therefore you have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself, because you, the judge, are doing the very same things. 2 You say, "We know that God's judgment on those who do such things is in accordance with truth." 3 Do you imagine, whoever you are, that when you judge those who do such things and yet do them yourself, you will escape the judgment of God? 4 Or do you despise the riches of his kindness and forbearance and patience? Do you not realize that God's kindness is meant to lead you to repentance? 5 But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath, when God's righteous judgment will be revealed. 6 For he will repay according to each one's deeds: 7 to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life; 8 while for those who are self-seeking and who obey not the truth but wickedness, there will be wrath and fury. 9 There will be anguish and distress for everyone who does evil, the Jew first and also the Greek, 10 but glory and honor and peace for everyone who does good, the Jew first and also the Greek. 11 For God shows no partiality. (Romans 1:28-2:11, NRSV)

The following comments are repeated here from March 11, 2009 (Wednesday in the week of the Second Sunday of Lent, Year One), when they were repeated from June 18, 2008 (Wednesday in the week of the Sunday closest to June 15, Year Two), when comments were repeated from March 7, 2007 (Wednesday in the week of the Second Sunday of Lent, Year One), when comments were repeated from June, 21, 2006 (Wednesday in the week of the Sunday closest to June 15, Year Two), when comments were combined and revised from June 16, 2004 (Wednesday of the week of the Second Sunday after Pentecost, Year Two) in an email sent June 14, 2004, for June 14-20, and from February 23, 2005 (Wednesday of the week of the Second Sunday of Lent, Year One).

Paul continues in Romans, chapter one, with a long list of sins.Idolatry is the prime example (Rom. 1:23, 25), and “unnatural intercourse” (vv. 26-28) is another example, but the list continues, and the cumulative effect, leading to debasement, “God gave them up to a debased mind” (v. 28), is the theme. The list continues, with twenty-one kinds of sin (vv. 29-31), “every kind of wickedness, evil, covetousness, malice. Full of envy, murder, strife, deceit” (v. 29), and so forth, through verse 31. “They know,” says Paul, “God’s decree, that those who practice such things deserve to die–yet they not only do them but even applaud others who practice them” (v. 32). Paul stresses human accountability for sin, “since they did not see fit to acknowledge God,” and by the third repetition of the phrase, “God gave them up” (Rom. 1:28, cf. vv. 24, 26). It has already been said that “they are without excuse” (v. 20) and “they exchanged the truth about God for a lie” (v. 25). The primary sin stressed here is idolatry (v. 23). “Like other Jews,” says Neil Elliott, “Paul attributes the wickedness characteristic of the pagan world to idolatry” (NOAB, 3^rd ed., augmented, 2007, on Rom. 1:23). But the wickedness spirals downward through the chapter to the list of twenty-one sins in verses 28-31–a long list of vices (cf. the list of 15 in Gal. 5:19-21, 13 in 1 Tim. 1:9-10, and 6 in 1 Pet. 4:3). Karl Barth describes this low point:

Chaos has found itself, and anything may happen. The atoms whirl, the struggle for existence rages. Even reason itself becomes irrational. Ideas of duty and of fellowship become wholly unstable. The world is full of personal caprice and social unrighteousness–this is not a picture merely of Rome under the Caesars! . . . The wisdom of the Night knows whither the unbroken road is leading. It understands quite clearly the meaning of its direction and of its goal. It knows the Cause; it sees the Operation; but it dare not give the command to halt. The road of those who forget their Creator is accompanied always by a strange complaint against the frailty of human existence, and by indictments against human sinfulness. But in spite of all this, with their eyes fixed upon the earth, they affirm the edifice which is erected on it, concentrate their desire upon it, approve it, hope for its continued existence, and regardless of every protest, constitute themselves its guardians. But why is it so difficult to remember what has been forgotten, though it is quite clear that the operation of this forgetfulness and the end of our wandering in the Night is–Death? (The Epistle to the Romans, trans. from 6^th German ed., 1965, pp. 53-54).

It is common to see Romans 1:18-32 as addressed to the Gentile world, and chapter 2 as addressed to the Jews. But as Elliott notes, “Jews are not clearly addressed before 2:17.” “Here,” he adds, “any are condemned who ‘know that God’s judgment . . . is in accordance with truth,’ yet do ‘the very same things’ they condemn in others (2:1, 3)” (op. cit., on v. 2). In a similar vein, the “Woes” directed by Jesus against the Pharisees in Matthew, chapter 23, are understood to be included by Matthew’s narrative with “a not-so-subtle irony, for the denunciation of those Jews in authority is nothing less than an invective against those disciples of Jesus whose dispositions and behavior are calibrated along similar lines” (Paul J. Achtemeier, Joel B. Green and Marianne Meye Thompson, Introducing the New Testament, 118). So, “whoever you are,” be careful “in passing judgment on another” if “you, the judge, are doing the very same things” (Rom. 2:1). Don’t “despise the riches of his [God’s] kindness and forbearance and patience (v. 4). We are “by patiently doing good [to] seek for glory and honor and immortality,” that is, “eternal life” (v. 7).

The point of chapter two, then, is that the self-appointed critics of those who commit the grosser sins, including pagan moralists, are self-condemned because they “are doing the very same things” (Rom. 2:1). The Gentile world is sinful (chap. 1) and the Jewish world as well (chap. 2, esp. vv. 17-29), for “all have sinned” (3:23). But the argument of chapter 2 builds slowly. “In passing judgment on another you [whoever judges] condemn yourself, because you, the judge, are doing the very same things” (Rom. 2:1). “You say,” Paul tells them, “We know that God’s judgment on those who do such things is in accordance with truth” (v. 2). Ironically, while the judgment of these self-appointed critics may very well be true, they themselves are not above criticism. The words, “you say” (v. 2 NRSV) are not in the Greek text, as text note b acknowledges (cf. AV/KJV, TNIV). They are “added to express one interpretation of this passage as a ‘trap’ for ‘the Jew,’ who judges the pagan indicted in 1:18-32” (Elliott, loc. cit., who, as noted above, says the Jews are not yet clearly addressed). The criticism, of course, fits any hypocritical, high-minded critics of others, including, perhaps, many “legalistic” Christians. “Do not judge, so that you may not be judged,” says Jesus (Matt. 7:1; cf. Lk. 6:37). The passive voice here, “so that you may not be judged,” respects Jewish scruples against overuse of God’s name. The point is, Do not judge lest God judge you!

“Do you imagine,” says Paul, “whoever you are, that when you judge those who do such things and yet do them yourself, you will escape the judgment of God?” (v. 3). He reminds the readers of God’s kindness, forbearance and patience: “Or do you despise the riches of his kindness and forbearance and patience? Do you not realize that God's kindness is meant to lead you to repentance?” (v. 4). According to Elliott, “the question is rhetorical. Paul warns Christians not to presume God’s grace in 6:1, 15)” (on v. 4). These critics are warned: “But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath, when God's righteous judgment will be revealed” (v. 5). T. W. Manson, who sees Paul as addressing the Jews here, says, “God may be very patient with his Chosen People, but they abuse his patience at their peril” (Peake’s Commentary on the Bible, 1962, reprint 1972, sec. 818a, p. 942, on Rom. 2:4-5). The same may be said of the Christian “elect.”

Paul describes God’s coming judgment, in which “he will repay according to each one’s deeds: to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life; while for those who are self-seeking and who obey not the truth but wickedness, there will be wrath and fury” (vv. 6-8). “In the final reckoning,” says Manson, “nothing will be taken into account except what each person has done with the opportunities granted to him (cf. Job 34:11; Ps. 62:12; Prov. 24:12). Persistent effort to achieve a life of the highest quality will be rewarded with life of the highest quality” (ibid., on v. 6). But, adds, Manson, “selfish disregard of truth and justice will bring the sternest retribution” (on vv. 7-8). Elliott calls this ‘judgment according to one’s works: see 2 Cor. 11:15; Jas. 2:14-26, where the Gk. word “erga,” translated deeds here, is “works” (op. cit., on vv. 6-11).

Paul describes the consequences of God’s judgment for people. “There will be anguish and distress for everyone who does evil, the Jew first and also the Greek,” he says, “but glory and honor and peace for everyone who does good, the Jew first and also the Greek” (vv. 9-10). To the phrase, “the Jew first and also the Greek,” compare “to the Jew first and also to the Greek” (1:16). Here the reference is to the anguish and distress for evildoers; there it was the gospel as the power of salvation for all. There is a positive side here as well, “glory and honor and peace for everyone who does good.” And Paul adds that “God shows no partiality” (v. 11). “No discrimination compromises God’s justice,” says Elliott, with reference to Deut. 10:17; 2 Chr. 19:7 (ibid., on v. 11).

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)

The following comments are repeated here from June 18, 2008 (Wednesday in the week of the Sunday closest to June 15, Year Two):

On November 22, 2007 (Thursday in the week of the Sunday closest to November 16, Year One), comments were repeated from June 17, 2007 (the Sunday closest to June 15, Year One), when comments drew on comments from several earlier occasions with revision and supplement, comments from June 12, 2005, two years earlier (the Third Sunday after Pentecost, the Sunday closest to June 15, Year One), from December 28, 2005 (references for that date, Year Two), and from June 21 and 22, 2006 (Wednesday and Thursday in week of the Sunday closest to June 15, Year Two). The comments are repeated here. For recent comments on Mark’s version (Mark 9:30-41 and 42-50), see the Archives for March 10 and 11, 2008 (Monday and Tuesday in the week of the Fifth Sunday of Lent, Year Two); for recent comments on Luke’s version, see the Archive for October 21, 2006 (Saturday in the week of the Sunday closest to October 12, Year Two).

Today’s reading is about a third of the fourth major speech of Jesus presented by Matthew, dealing with issues of Christian life especially within the Christian community. The speech, Mt. 18:1-35, 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. “Truly I tell you, unless you change and become like children, you will never enter the kingdom of heaven” (v . 3). In the context, being “like children” means being “without concern for social status” (Dennis C. Duling, HarperCollins Study Bible, rev. ed., 2006, on Mt. 18:3).

A common motif holds the larger passage together, the “child” (paidion, Mt. 18:2, 3 [plural], 4, 5) and the “little ones” (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).

The following comments are repeated here from November 19, 2009 (Thursday in the week of the Sunday closest to November 16, Year One), when comments were repeated from June 14, 2009 (the Sunday nearest to June 15, Year One), when 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.

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” (ekklēsia). The term “church” (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 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” (paidion, Mt. 18:2, 3 [plural], 4, 5) and the “little ones” (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). (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 June 11, 2010]. 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 (mulos onikos) were fastened (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 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. 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, 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 (skandala)! Occasions for stumbling (ta skandala) are bound to come, but woe to the one by whom the stumbling block (to skandalon) comes!” (Mt. 18:7). The noun 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. skandalon).

Matthew’s “fastened” (kremasthē) replaces Mark’s “hung” ( 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. 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. kremannumi). “The verb 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 (erriptai, for Mark’s 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 hriptō, “to propel something with a forceful motion, throw” is a little stronger (cf. BDAG, s.v. ballō, and 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.

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for June 2, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

Ronald D. Worden, Ph.D.
rdworden@hgst.edu
deanworden@comcast.net