Mateus 18

Mateus 18

Robertson says the idea is that labor is an annoyance, bad, evil; Noun poneria derived from poneros) means evil including evil, malignant character, pernicious (see Webster 1828 definition below), that which is morally or socially worthless, wicked, base, bad, degenerate. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good. Poneros is not just bad in character (like kakos - see note), but bad in effect (injurious)! Poneros describes evil in active opposition to good. It means not only evil in its nature but viciously evil in its influence and actively harmful. Poneros used to describe Satan (ho poneros = "Evil one"), the god of this age, who is corrupting man and dragging him to destruction. This denotes someone who is not content in being corrupt themselves. They seek to corrupt others and draw them into the same destruction! There are two Greek words for evil - poneros and kakos, the latter describing that which is inherently evil. Poneros on the other hand refers to the one who (or the thing that) is not only evil but is not content unless it carries out active evil, evil is actively harmful, hurtful and corrupting. It is therefore not surprising that poneros is one of the synonyms for "Satan" himself. The Greek ho poneros means "the (specific) evil" (translated "the evil one") and is used of the Devil (diabolos) in Mt 13:19, 38, Eph 6:16, 2Th 3:3, 1Jn 2:13-14, 3:12, 5:18-19. Indeed, the Devil is called the evil one, not only because he is intrinsically evil, but also because he is an evil doer, out to deceive and harm his victims. PONEROS IN THE GOSPELS - Matt. 5:11; Matt. 5:37; Matt. 5:39; Matt. 5:45; Matt. 6:13; Matt. 6:23; Matt. 7:11; Matt. 7:17; Matt. 7:18; Matt. 9:4; Matt. 12:34; Matt. 12:35; Matt. 12:39; Matt. 12:45; Matt. 13:19; Matt. 13:38; Matt. 13:49; Matt. 15:19; Matt. 16:4; Matt. 18:32; Matt. 20:15; Matt. 22:10; Matt. 25:26; Mk. 7:22; Mk. 7:23; Lk. 3:19; Lk. 6:22; Lk. 6:35; Lk. 6:45; Lk. 7:21; Lk. 8:2; Lk. 11:13; Lk. 11:26; Lk. 11:29; Lk. 11:34; Lk. 19:22; Jn. 3:19; Jn. 7:7; Jn. 17:15; A PEACE OF HIS MIND MATTHEW 18:32 – 33 NLT, Personal Worship Bible, eBook: New Living Translation The parable of the unforgiving debtor is blunt. Unforgiving equals wicked? Yes, replies Jesus. He concludes the parable with, “This is how my heavenly Father will treat each of you unless you forgive your brother or sister from your heart” (Matthew 18:35). Receiving forgiveness from God, reaching up in thankfulness to God, releasing forgiveness out to others, rewarded back with the peace of God. In God’s great economy, the beneficiaries must soon be the benefactors. The debtor in the parable owed millions of dollars, yet all of it was forgiven by the king. Our sin is the spiritual equivalent of such a debt, yet all of it is forgiven by the King of kings. The newly forgiven debtor in the parable was owed a comparatively small sum by another servant, perhaps a few thousand dollars. Yet he did not extend any mercy. Do we reach up in thankfulness, and then reach out in forgiveness to others as an expression of that gratitude? Or do we make no connection at all between the two debts? Who is it that you need to extend forgiveness to today? As an act of worship, reach up in thankfulness to God. Reach out with forgiveness to that person. Be rewarded with peace. PRAYER King of kings, help me to freely forgive … Matthew 18:33 Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?’ even: Mt 5:44,45 Lu 6:35,36 Eph 4:32 5:1,2 Col 3:13 THE CALL TO COMPASSION Other appropriate titles might be "Should Mercy Not Be Shared?" "Reflecting Divine Forgiveness" "Mercy Demands Mercy" "A Challenge to Forgive" "As I Have Forgiven You" "The Mirror of Mercy" "Extending the Gift of Grace" "A Lesson in Empathy" "Forgiven to Forgive" "The Reflection of God's Mercy" "The Responsibility of Forgiveness" "Mercy is Meant to Multiply" "Learning to Show Mercy" Should you not also (NJB - were you not bound to) have had mercy (eleeo) on your fellow slave (sundoulos) , in the same way that (just as) I had mercy (eleeo) on you - The master emphasizes that because he was forgiven such a huge debt, he should have been willing to pass along similar mercy to his fellow slave. The master’s condemnation emphasizes that hypocrisy in forgiveness is unacceptable. Men who have received mercy should be willing to extend mercy to those by whom they are offended, just as God extended His mercy to each of us in Christ. This is the immutable standard of the kingdom of heaven and the citizens thereof. Receiving forgiveness carries a responsibility to extend it to others and failing to do so invites God’s judgment. Oswald Chambers - I have no right to say that I believe in forgiveness as an attribute of God if in my own heart I cherish an unforgiving temper†. The forgiveness of God is the test by which I myself am judged. (Borrow Complete Works of Oswald Chambers page 384 - this is an interesting compilation of 2 pages of Chamber's statements under the Topic heading "BELIEF") Matthew 18:34 “And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. handed him over: Mt 5:25,26 Lu 12:58,59 2Th 1:8,9 Rev 14:10,11 JUDGMENT FOR THE UNMERCIFUL Other titles that might be appropriate include "The Consequences of Unforgiveness" "Righteous Anger and Divine Justice" "Handed Over: The Cost of a Hardened Heart" "Mercy Withdrawn: A Lesson in Accountability" "When Grace Turns to Judgment" "The King's Wrath: A Debt Unpaid" "A Warning Against Hypocrisy" "Justice Served: The Price of Unforgiveness" "From Mercy to Wrath: The King's Judgment" "Tortured by Unforgiveness" "The High Cost of Hypocrisy" "When Mercy is Forfeited" "The Master's Judgment: A Warning to the Unmerciful" "The Pitfall of a Hardened Heart" "The Price of Refusing Compassion" And his lord (kurios) , moved with anger (orgizo - enraged), handed him over (paradidomi - to the power of) to the torturers (basanistes) until (until) he should repay (apodidomi) all that was owed (opheilo) him - The lord represents the heavenly Father (as interpreted in Mt 18:35). The forgiven but unforgiving slave now receives a rude reckoning for his failure to forgive and his evil actions. This is also an example of righteous anger against the servant’s lack of mercy, and shows that God is deeply grieved by his hypocrisy. What is the meaning of this punishment of torment? For believers this clearly does not refer to eternal ruin and torment for once truly saved you are saved forever. Nor does it refer to the non-Biblical teaching of purgatory. For believers to hold onto unforgiveness and/or grudges can lead to spiritual and emotional torment. The only key out of that "dungeon" is to grant forgiveness to those who have offended you! Believers need to make no mistake about the truth that God is compassionate and forgiving,but He is also just and a persistent heart attitude of unforgiveness can result in divine discipline (cf loss of fellowship described with unforgiveness in Mt 6:14-15+). THOUGHT - To reiterate the basic principle is as God forgives us (vertical relationship), we are called to forgive others (horizontal relationship) and neglecting one disrupts the other. Do feel far from God beloved? If so could the "culprit" be unforgiveness? C H Spurgeon Commentary - His lord was wroth: he who could be so compassionate was necessarily a man of warm feelings, and therefore he could be angry. Naturally, he was compassionate towards the poor debtor in prison, and this made him indignant with the wretch who had imprisoned him. It was righteous wrath which gave up the unforgiving servant to trerrible punishment: delivered him to the tormentors, the proper executioners of justice. His punishment would be without end, for it was to last till he should pay all that was due; and the debtor could never pay the ten thousand talents. Things must take their course with malicious spirits. They have put themselves beyond the reach of mercy. Love’s own greatness necessitates great indignation at the malice which insists upon revenging its little wrongs. The sovereignty of God is never unjust: he only delivers to the tormentors those whom the law of the universe necessarily condemns. David Turner - If one presses the details, it will be impossible for the evil unforgiving servant ever to repay all that he owes to the king. Perhaps there is a hint here of the horror of eternal punishment (cf. Mt 18:6-9). (ED: SOME WRITERS USE THE LOGIC THAT SINCE THE DEBT COULD NOT POSSIBLY BE PAID THE TORTURE SYMBOLIZES ETERNAL PUNISHMENT. I WILL LEAVE THAT TO YOU TO DECIDE IF THAT IS WHAT JESUS IS TEACHING.) The connection with Mt 6:14 is clear. Disciples dare not presume that God will forgive them if they are unwilling to forgive their fellow disciples. And this forgiveness must be genuine, from the heart (See The Gospel of Matthew - The Gospel of Mark - Page 243) Warren Wiersbe does not favor this passage alluding to eternal punishment - - Keep in mind that this has nothing to do with salvation; it is a matter of "family forgiveness" between siblings in Christ, not between God and the sinner; so do not read eternal judgment into v. 34. God will certainly deal with a believer who harbors an unforgiving spirit. (See Wiersbe's Expository Outlines on the New Testament - Page 69) Craig Blomberg - Verse 34 does not promulgate any doctrine of purgatory. Even when one allegorizes the prison, torturers, and repayment, one winds up with a picture of hell, not purgatory, since this man could almost certainly never repay his debt or escape. Nor is it obvious that the retraction of forgiveness has a clear spiritual analogue. (See Matthew: An Exegetical and Theological Exposition) ESV Study note (p 1860) on Mt 18:34 - A metaphorical allusion to eternal punishment that the wicked servant justly deserves (cf. 8:12; 10:28; 13:42, 49-50; 22:13; 24:51). NET NOTE - Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery. (ED: THUS IS SEEMS THE NET NOTE FAVORS THIS AS AN ALLUSION TO ETERNAL PUNISHMENT.) Torturers (930)(basanistes from basanizo = to torment) describes one who elicits the truth by the use of the rack, thus an inquisitor, one who elicits information by torture. A torturer also used of a jailer doubtless because the business of torturing was also assigned to him. There were no official tormentors under either Roman or Jewish law, but jailers might torture prisoners. The idea of tormentors probably derived from the practice of Oriental despots who tortured their subjects. Mt 18:34 is the only use of this word. What does the Bible say about torture? Charles Swindoll - THE ULTIMATE CLASS ACT Matthew 18 Day by Day with Charles Swindoll: Daily Devotions Class Action is a class act. It’s a film about two lawyers who go head-to-head, both in court and in life. They are father and daughter . . . on opposite sides of a complicated case charged with the full spectrum of emotions. It is the father-daughter interplay that gives the story its definition. During her early teen years her father was often on the road, busily engaged in various cases and crusades. During that impressionable era of her life, he was not only unfaithful to her mother, he was virtually out of touch with the family. The daughter’s resentment of her father’s lifestyle festered into full-blown competition, both privately and professionally. Nothing would please her more than winning that class-action suit in the courtroom . . . a perfect place to unleash her rage, to humiliate her father and retaliate on behalf of her mother, whom she idolizes. Behind this brilliant woman’s drive and accomplishments lie demons of bitterness. Unknown to the young woman, her soul awaits that moment when she can finally forgive her father . . . and be free. What is true in the make-believe world of film is all the more true in the real world of life. Jesus Himself spoke of forgiveness on several occasions. Like the time Peter asked Him if forgiving someone “seven times” was sufficient. After all, that was over twice the going rate according to the Pharisees’ teaching. To paraphrase Jesus’ terse answer: “Would you believe seventy times seven?” In other words, an infinite number of times . . . no limit. Jesus then went on to point out that without forgiveness there cannot be freedom, and He told them the story of a man who, after having been forgiven an enormous debt, refused to forgive someone who owed him a measly twenty bucks. The man who would not forgive was called back before the king, who “handed him over to the torturers” (Matt. 18:34). That word means “inquisitors,” conveying the idea of personal torment . . . internal torture. Jesus added: “So shall My heavenly Father also do to you, if each of you does not forgive his brother from your heart” (18:35).We are most like beasts when we kill. We are most like men when we judge. We are most like God when we forgive. Of all the actions you can carry out, that one is the ultimate class act. Freedom and forgiveness both begin with the same letter. Matthew 18:35 “My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart.” do: Mt 6:12,14,15 7:1,2 Pr 21:13 Mk 11:26 Lu 6:37,38 Jas 2:13 from: Pr 21:2 Jer 3:10 Zec 7:12 Lu 16:15 Jas 3:14 4:8 Rev 2:23 Related Passages: Matthew 5:9+ "Blessed are the peacemakers, for they will be called children of God." Ephesians 4:32+ "Be present imperative see our need to depend on the Holy Spirit to obey) kind to one another, tenderhearted, forgiving (charizomai - present tense) one another, (NOW FOR THE MOTIVATION) just as God in Christ has forgiven (charizomai - the root is charis = grace!!!) you." Colossians 3:13+ bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Matthew 6:12+; Mt 6:14,15+ ‘And forgive (aphiemi aorist imperative - USED NOT TO COMMAND GOD BUT TO EXPRESS URGENCY, OUR GREAT NEED) us our debts, as we also have forgiven (aphiemi) our debtors. (NOW NOTE FORGIVENESS IS THE ONE ASPECT OF DISCIPLE'S PRAYER JESUS EXPOUNDS UPON! MUST BE IMPORTANT!) 14 “For if (first class condition = since or what follows is assumed true) you forgive (aphiemi) men for their transgressions, your heavenly Father will also forgive (aphiemi) you. 15 “BUT (OH MY - A STRIKING CONTRAST) if (first class condition) you do not forgive (aphiemi) men, then your Father will not forgive (aphiemi) your transgressions (SPEAKS OF HINDERED FELLOWSHIP WITH OUR FATHER, NOT OUR ETERNAL DESTINY). THE DIVINE PAYMENT FOR AN UNFORGIVING SPIRIT My heavenly (ouranios) Father (pater) will also do (poieo) the same to you, if each of you does not forgive (aphiemi) his brother (adelphos) from your heart (kardia) - God as Father resides in and rules over all from Heaven. Believers have a "heavenly calling" (Heb 3:1) and therefore should be willing and able (they possess the Spirit) to forgive others, as they seek to live as pleasing to their heavenly Father and to imitate His great, gracious forgiveness in Christ. Why should we forgive from the heart? Because our heart (our "control center" so to speak) is the heart of our problem, the seat and seed of our unforgiving spirit. You can say "I forgive" with your lips, but the seed of unforgiveness remains planted in your heart! Just as seeds of crabgrass can be difficult to eradicate, seeds of unforgiveness in the soil of our heart can be very difficult to remove. Enabled by the Spirit (we cannot accomplish this removal in reliance on our fleshly strength or resolve) we can take the measures necessary to remove the "crabgrass-like" seeds of unforgiveness (and bitterness) from the soil of our hearts. And do not be deceived by your fallen flesh which will tell you that you can speak the words "I forgive" saying you bury the hatchet (see below) while your fallen flesh says just be sure to leave the handle exposed in case they hurt you again. While brother (adelphos) could refer to our believing brethren, the need for forgiveness transcends God's family members and extends to anyone with whom we harbor an unforgiving (usually also resentful) spirit. The prison called unforgiveness is a horrible dungeon to live in. Only giving forgiveness can set us free and as the Son promised we will be free indeed! The sunlight of joy breaks through into our heart again. The "Disciple's Prayer" (see above) is a perfect illustration of the importance of forgiving others, for if we fail to forgive others, we hinder our fellowship with our heavenly Father. Jesus emphasized a direct relationship between forgiving others and receiving forgiveness from God. Forgiving others does not earn God’s forgiveness but demonstrates a heart transformed by grace. May God grant that this simple understanding of God’s forgiveness motivate you to forgive others. Amen. THOUGHT - Just as talents (resources) are entrusted to us, so is forgiveness. We are accountable for how we “invest” in relationships by extending grace. As blood bought, heaven bound, Spirit filled, grace dispensing men and women who serve a forgiving King, forgiveness is not optional but is essential for reflecting God’s mercy and living in alignment with His will. If you are having trouble with forgiving another human being, you need to pause and ask yourself do I fully grasp the magnitude of God’s forgiveness in my life? Are there people in my life I struggle to forgive? Why? How does my unwillingness to forgive affect my relationship with God and others? (This question is rhetorical! An unforgiving spirit, quenches and grieves the Spirit and hinders fellowship with the Father! If we don't feel close to God, guess who moved?) You might want to take a pen and paper and write down what steps can you can take today to extend forgiveness and show God’s grace (doing so of course by God's grace)! It will set you free from the "torture" of your soul (unforgiveness does affect you whether you acknowledge it or not). And remember, you are never more like your heavenly Father then when you are showing forgiveness to those who do not deserve it! Continued anger against our brother shuts heaven’s gate in our own faces. C H Spurgeon Commentary - This is the great moral lesson. We incur greater wrath by refusing to forgive than by all the rest of our indebtedness. We cannot escape from condemnation if we refuse to pardon others (ED: CAVEAT IS THAT UNFORGIVENESS IN BELIEVERS DOES NOT RESULT IN ETERNAL CONDEMNATION! JESUS PAID FOR ALL OUR SINS - Jn 19:30+). If we forgive in words only, but not from our hearts, we remain under the same condemnation. Continued anger against our brother shuts heaven’s gate in our own faces. The heavenly Father of the Lord Jesus will be righteously wrathful against us, and will deliver us to the tormentors if we do not from our hearts forgive every one his brother’s trespasses. Lord, make me of a meek, forgiving spirit! May my heart be as ready to pardon offenses as it is to beat! ESV Study note (p 1860) on Mt 18:35 - A transformed heart must result in a changed life that offers the same mercy and forgiveness as has been received from God (cf. Isa. 40:2). Someone who does not grant forgiveness to others shows that his own heart has not experienced God’s forgiveness. Throughout Scripture, the heart refers to the center of one’s being, including one’s reason, emotions, and will. HCSB Study Bible note (p 1650) - Since the debt could not possibly be repaid, the torture symbolizes eternal punishment. King James Bible Commentary. One behaving in this manner falls into the condemnation of the lost. The searching threat of verse Mt 18:35 does not mean that a true believer will be lost, but if he claims to be born of God, he will act like a born-again person. True forgiveness “from the heart” of a regenerate man is one of the true signs of genuine salvation and conversion (cf. Eph 4:32). Saved people are both forgiven and forgiving. Unforgiving people prove that they have never been born of God. Warren