Believing in Jesus requires a comprehensive understanding of His teachings, leaving no room for doubt. However, in parables, Jesus is often misunderstood, more so than in His plain teachings. Failure to understand Jesus may not be sinful, but pretending to understand what He taught when the opposite is true could be. Many people in Christianity appear to exploit new believers for tithing purposes rather than focusing on saving their souls. Although it may be unbelievable to some, Jesus approves of unorthodox Christianity more than He can be found in orthodox Christianity.
“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thorn bushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them” (Matthew 7”13-20 NKJV).
Contrary to Jesus’ above insinuation, Christianity is likely the largest religion on the planet. Another narrow gate could be in understanding that Jesus did not approve of the ninety-nine sheep looking for the one lost. It is necessary to critically analyze the parable of the ninety-nine sheep, given in the Gospels of Matthew and Luke. This is to help enlighten genuine Christians, who seek to pursue the narrow gate rather than the wide gate that leads to destruction.
Then all the tax collectors and the sinners drew near to Him to hear Him. And the Pharisees and scribes complained, saying, “This Man receives sinners and eats with them.” So He spoke this parable to them, saying: “What man of you, having a hundred sheep if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbours, saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’ I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance” (Luke 15:1-7 NKJV).
The Pharisees and scribes assumed that they did not need repentance, but did they truly not need it? Nicodemus, a leading figure among the Pharisees, visited Jesus by night to learn more from Him (John 3). Jesus specifically told Nicodemus that no one could enter God’s Kingdom unless they were born again. The Pharisees and scribes, who criticized Jesus for eating with sinners, assumed they did not need repentance. However, according to His conversation with Nicodemus in John 3, Jesus showed that they needed it just as much as the lost sheep.
There is also the aspect of rejoicing that Jesus emphasizes over a repentant sinner. However, there is no indication that there was ever an appreciation for the ninety-nine who assumed they did not need repentance. The neglected ninety-nine sheep were left at the mercy of the wolves when the shepherd went out to look for the lost sheep. This is probably one of the scriptures that make nonbelievers assume that Jesus’ teachings do not make sense. How can a reasonable shepherd do such a thing—neglecting the ninety-nine to go for one?
Rather than assuming Jesus was with the ninety-nine sheep, He was extremely disappointed with them, more than can be imagined. He used the same parable when speaking to His disciples, whom it appears He had to tolerate over many issues. Unlike the Pharisees and scribes, the disciples were considered closest to Jesus, yet He engaged in conversations with them that showed a similarly veiled rejection. It becomes necessary to unpack that outline by Jesus.
At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?” Then Jesus called a little child to Him, set him in the midst of them, and said, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me” (Matthew 18:1-5 NKJV).
In their approach to Jesus with the question of who should be considered greatest, the disciples exhibited great naivety. The rank structure applicable to this world was not similarly applicable to those still living in the flesh. To illustrate this point, He used a little child to teach the principle of humility. His definition of greatness involved serving others rather than being served, contrasting with the worldly consideration of greatness. He had to disclose the gravity of the mistake of assuming leadership over others, which could be more severe than that of the Pharisees and scribes.
“But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offences! For offences must come, but woe to that man by whom the offence comes! If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than have two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire” (Matthew 18:6-9 NKJV).
The term “little ones” refers to those who come to Christ, possibly having been converted by those in leadership positions. There are at least two ways a person can cause these individuals to stumble. The first is by making them rely on a leader rather than on Christ, thereby leading them astray. Jesus was very clear in His teachings that His disciples were not to follow the prevailing secular leadership patterns (Matthew 23:8-13). By causing those under their influence to deviate from the teachings of Jesus, they would be causing them to stumble. The second way is by being as fallible as those leaders and displaying their own fallibility. He had to use the same parable that He used to illustrate this to the Pharisees and scribes.
“Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. For the Son of Man has come to save that which was lost. “What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so, it is not the will of your Father who is in heaven that one of these little ones should perish” (Matthew 18:10-14 NKJV).
While delivering the same parable to the Pharisees and scribes, Jesus did not issue a threat, unlike the one used against those who offend a little child. Those whom Jesus identifies as the little ones have received the Holy Spirit and are recognized as God’s children. The severity of causing such individuals to stumble is more grievous than that of those presumed not to need repentance. This sin warrants tying a millstone around the offender’s neck before casting them into the depths of the sea. Understanding why this sin is considered more serious than others is crucial.
It is impossible for anyone thrown into the sea with a millstone on his neck to ever recover. The one having assumed not to need repentance remains with some hope. He might, at some point, realise his or her folly and repent. What Jesus taught to Nicodemus about being born again would have made sense to him. Such a person, although having arrogantly refused to repent, the hope would be with him or her. However, this is different from one having led astray one who would have been identified as God’s child. This is tantamount to blaspheming the Holy Spirit.
“Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. Either make the tree good and its fruit good, or else make the tree bad and its fruit bad; for a tree is known by its fruit” (Matthew 12:31-33 NKJV).
This metaphorically describes a person cast into the depths of the sea with a millstone hung around their neck. The outlined Scripture serves as a grave warning to those who claim to be in charge of God’s people. This responsibility must never be taken lightly by anyone aware of the existence of the peculiar Man called Jesus. Everyone who has been granted the Holy Spirit is described as the “little one.” God regards such people as most delicate, compared to anything ever created. God’s people are spirit-led, and thus, no other human being can claim to represent the Holy Spirit. Jesus then placed responsibility on each of His disciples.
“Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them” (Matthew 18:15-20 NKJV).
In Christianity, no one is a leader, but everyone is responsible for the behaviour of their brother. One cannot sit in condemnation of a brother without taking action. In the referenced Scripture, Jesus outlined the exact procedure for addressing a brother’s non-conformity to Christianity. The guideline is to first show the errant person the Scriptural reference being violated, privately, before involving others. The procedure leaves no room for quarrels or arguments, as the Scriptures are explicit.
It appears that, although this method may be taught in Churches, those regarded as leaders remain untouchable. This is because some individuals are deemed senior, while others are deemed junior. This hierarchy complicates the resolution of issues within Christianity. A person who considers themselves senior may refuse correction from someone considered junior, exhibiting the same arrogance as any other person. Christ asserts that such an individual should be viewed like any other nonbeliever. Jesus then presents the principle of forgiveness as the hallmark of His teaching, among those identified as God’s children.
Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven. Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ Then the master of that servant was moved with compassion, released him, and forgave him the debt.
“But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ And he would not but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved and came and told their master all that had been done. Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses” (Matthew 18:21-35 NKJV).
Living in the flesh makes it impossible to avoid sin in one way or another. The most important principle appears to be the willingness to forgive, as much as one is aware of also being prone to sin. Jesus bears all the sins committed by us daily. There is no room for condemning one another, and yet there is no room for failure to help each other where God’s word is violated. Being corrected and correcting others is a state that guides Christians to remain humble at all times. This proves that the only damning sin in humanity is pride.
Andrew Masuku is the author of Dimensions of a New Civilization, laying down standards for uplifting Zimbabwe from the current state of economic depression into a model for other nations worldwide. A decaying tree provides an opportunity for a blossoming sprout. Written from a Christian perspective, the book is a product of inspiration, bringing relief to those having witnessed the strings of unworkable solutions––leading to the current economic and social decay. Most Zimbabweans should find the book as a long-awaited providential oasis of hope, in a simple conversational tone.
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