Please recall that I use the NABRE for all Scripture quotations. Also: I suggest you consult your Bible while reading his commentary so you can see it for yourself. And recall my observations are based on Scripture scholarship, but my questions pertain to what Scripture does to Us, in Us, and for Us.
Matthew may enjoy superlatives. Today’s Gospel follows a question that seeks ultimate discipleship: “Who is the greatest in the kingdom of heaven?” (18:1). Remember how Matthew records the Lord’s over-the-top teaching: “So be perfect, just as your heavenly Father is perfect” (5:49). Matthew enjoys thinking about our potential.
Take note on how these superlatives expand the definition of discipleship. Right before today’s Gospel, Jesus asserts that all Christians are good shepherds (18:10-14)—imagery we normally use to describe Him. In today’s reading, he gives us the power of the keys: “Amen I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (18:18). Peter received the power of the keys originally (16:17-20). To this day, it is the foundation for the papal ministry. Bishops and priests share in the power to absolve. In chapter 18, however, Jesus confers it on us all. Jesus calls all disciples to perfection in this world, forgiving, reconciling, striving for peace, offering graceful mercy.
The question about greatness in the kingdom of heaven should not surprise us. We pray “your kingdom come, your will be done, on earth as in heaven…and forgive us our debts, as we forgive our debtors” (6:11-12). Our Lord seems to believe we can enjoy heavenly conditions on earth. We can aspire to be good shepherds, using the power of the keys to forgive, reconcile, offer kind mercy, and establish peace in God’s family.
What if others don’t respond to our forgiveness and attempts to reconcile? On the surface, the instruction seems to allow us to expel recalcitrant others from our lives (18:17). Jesus says treat these others as Gentiles and tax collectors. Most scholars I read affirm the prospect of excommunication. But before we set aside the Lord’s words drawing us into the ministry of reconciliation, a disciple must consider how Jesus treated Gentiles and tax collectors, and other sinners as well. Matthew was a tax collector who was called to be an apostle (9:9-13). Jesus defended his association with sinners and tax collectors, calling the interaction wisdom (11:19). He cured the servant of a Roman centurion, an officer in the military oppressing Israel (8:5). And he cured the daughter of a Canaanite woman, a pagan foreigner (15:21ff). Perhaps Jesus was not advocating separation but asking disciples to follow His example by redoubling our efforts to unite God’s family.
Having reframed what Jesus meant on others, we can address the Lord’s last point, the promise of a response to our prayers. I know we can tie ourselves in knots over unanswered prayers. But the Lord may not be making a general, broad promise—at least not here. In this chapter, the context of the promise is about forgiving and reconciling. He is with us when we are about the ministry of reconciliation. Disciples become ambassadors for Christ when we forgive (2 Cor 18ff).