Mateus 18
F.B. Meyer · Citado em PreceptAustin
Mateus 18
Meyer - THE CHILD HEART "He called to Him a little child, and set him in the midst of them, and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the Kingdom of Heaven."-- Mat 18:2, 3 (R.V.). OUR LORD bids us seek the child-heart! Not to be childish, but childlike! It is recorded of the illustrious soldier, Naaman, that after he had washed in the Jordan waters, his flesh came to him as that of a little child. It is a noble combination--the stature and strength of the full-grown man united with the winsome purity and sweetness of a little child. It is not possible for any one of us to attain these two qualities unless we are prepared to pay the price. The orders of rank in the Kingdom of Heaven are diametrically opposed to those of our earthly kingdoms. Here men are ever striving to rise above their fellows; but in Christ's Kingdom they stoop to serve, and in stooping become crowned! The King of Glory girded Himself with a towel, and kneeling down washed the feet of His disciples, and the nobles in His Kingdom are those who have become willing to be the servants of all! Simplicity, humility, and freedom from self-consciousness are the natural traits of early childhood; alas! that they so quickly learn from us to seek for notice, patronage, and the first place! How happy that little one was as he nestled to the Saviour's heart! Three times over in this chapter the Master speaks about "these little ones." How dearly He loved the children, and each time must have pressed the child closer to Himself! It was thus that like came to like! It is the childlike hearts that agree on earth in the symphony of prayer. One may go East and the other West, but beneath the touch of the Spirit of Love, they will be of one accord, i.e. in attuned fellowship with each other and with Christ (Mat 18:19, 20). The child-spirit, also, will be willing to forgive and forget (Mat 18:15, Mat 18:21, Mat 18:22). PRAYER Grant, O Lord, that I may become as a little child in Thy kingdom. May my heart be filled with Thy love, my lips with gentle, helpful words, and my hands with kind, unselfish deeds. AMEN READ: Matthew 18:1-5 CHILDREN represent great potential, and the time and attention we give them is one of life's most fruitful investments. Many years ago a doctor was comfortably seated in front of his fireplace, enjoying shelter from the pouring rain, when someone began knocking at his door. Outside stood a distressed mother. "My boy, my Davy," she cried, "he's very sick!" Oh no, the doctor thought, not on a night like this! He knew the visit would be financially unprofitable because the woman appeared to be too poor to pay him. But the doctor loved children, and he had a strong sense of duty, so he walked five miles in drenching rain to help the child. That night the doctor saved the life of David Lloyd George, a future prime minister of England. Lord, I live in a nation that abuses, forsakes, and devalues children even as it gives lip service to "family values." May I have the wisdom, strength, and courage to be a rescuer and a protector of such defenseless ones, as You have rescued and defended me. Matthew 18:3 and said, “Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. Truly: Mt 5:18 6:2,5,16 Jn 1:51 3:3 Unless: Mt 13:15 Ps 51:10-13 131:2 Isa 6:10 Mk 4:12 Lu 22:32 Ac 3:19 Ac 28:27 Jas 5:19,20 and become: Mk 10:14,15 Lu 18:16,17 1Co 14:20 1Pe 2:2 enter: Mt 5:20 19:23 Lu 13:24 Jn 3:5 Ac 14:22 2Pe 1:11 Related Passages: 2 Kings 5:14+ (Read Namaan's full story) So he (NAMAAN THE SYRIAN LEPER) went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child and he was clean. CHILDLIKE FAITH GAINS ENTRANCE TO KINGDOM Truly (amen) I say to you, unless you are converted (strepho - voluntary turn from sin) and become like children (paidion), you will not enter (eiserchomai) the kingdom (basileia) of heaven (ouranos) - Truly (amen) is a solemn opening and should always garner our full attention and unhesitating obedience. Converted (strepho) simply means to turn but in this context it signifies a complete change of direction in one's life (see conversion). It is notable that Converted (strepho) is in the passive voice, signifying that this turning is something that one cannot carry out by exertion of their own will or their own strength but is something God's Spirit must bring about (thus this is a so-called divine passive). In this passage Jesus' gives the only way one can enter the kingdom of heaven, entering in this context being synonymous with being (divine passive) born again (Jn 3:3+). To become like children means to lay aside all of your learned anti-God thoughts (doing so enabled by God's Spirit) and instead exhibiting a trusting spirit like a child (again enabled by God's Spirit and gift of faith), as well as a willingness to be dependent and receive sustenance (so to speak) from one's parents, in this case from God the Father. Children rely entirely on others for their needs, trusting their parents or guardians for provision, care, and guidance. Children are open to learning and quick to believe and trust. Children often have an unpretentious and straightforward trust in those they depend on. Imagine a child sitting at the dinner table. The child does not worry about where the food comes from, how it was prepared, or if there will be enough. The child simply trusts that the parent will provide. This is the kind of trust and reliance Jesus asks of us—a faith free from anxiety and full of confidence in God’s care. Leon Morris ably summarizes Jesus' objective in using the picture of a little child pointing out that "Adults like to assert themselves and to rely on their own strength and wisdom. This attitude is impossible for those who wish to enter the kingdom. We should notice further that Jesus does not answer the set terms of the question. He does not concern himself with relative positions and who will have the top job when the kingdom comes: he speaks of the more basic problem of getting into the kingdom. His emphatic double negative rules out the possibility of even entering the kingdom for those seeking great things for themselves. He does not talk about eminence in the kingdom at all; without genuine humility it is impossible even to get into it, and for humility the question of personal preeminence does not arise." (See The Gospel According To Matthew) C H Spurgeon Commentary - The apostles were converted in one sense, but even they needed a further conversion. They needed to be converted from self-seeking to humbleness and content. A little child has no ambitious dreams; he is satisfied with little things; he trusts; he aims not at greatness; he yields to command. There is no entering into the kingdom of heaven but by descending from fancied greatness to real lowliness of mind, and becoming as little children. To rise to the greatness of grace, we must go down to the littleness, the simplicity, and the trustfulness of childhood. Since this was the rule for apostles, we may depend upon it we cannot enter the kingdom in any less humbling manner. This truth is verified by our Lord’s solemnly attesting word, “Verily I say unto you. ” One does not receive salvation by bargaining or arguing Henry
Mateus 18
Meyer - Our Daily Homily - Matthew 18:15 Go and tell him his fault between thee and him alone. “Where is thy brother, child?” “I do not know, Lord; I have not seen or spoken to him these many days; and, as far as I am concerned, I would not mind if I never saw him again; he is as good as lost to me.” “Hast thou wronged him, that this gulf has yawned between you? Remember that I said, if on coming to the altar, thou shouldest remember that thy brother hath some complaint against thee, thou wert to leave thy gift, and seek to be reconciled; then return to often thy gift.” “Yes, Lord, I remember well. But that is not the case now; my brother has nothing against me; he is in the wrong, not I; he has trespassed against me, not I against him. It is therefore for him to come to me, not for me to go to him.” “Is it likely that he will come to thee?” “I do not think it is, Lord. He is not one of thy disciples; and it is most unlikely that he will ever cross my threshold to apologize and ask forgiveness.” “Then thou must go to him, and tell him his fault between thee and him alone, and do thy best to win him back.” “But I think he is most likely to put the wrong construction on my going, and to account that I feel myself in the wrong.” “Thou art thy brother’s keeper, and thou must win him out of his fault, and lovelessness, and wandering. He is drifting away—not from thee only, but from Me. I know he was in the wrong at first; but thou art in the wrong now, and thou must go and tell him his fault, and try to wash his feet and win him back.” QUESTION - How should Christians handle disputes (Matthew 18:15-17)? ANSWER - Christians have often turned to the principles of Matthew 18 for guidance in handling disputes. There Jesus says, “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector” (verses 15–17). From these verses, several guidelines can be found for resolving conflicts between Christians. First, a Christian who has a conflict with another Christian is called to address the matter with the other person personally. When matters are handled privately, misunderstanding can be addressed, and there is great potential for the other person to respond positively. In addition, a private meeting helps to avoid the problem of gossip that can occur when a matter is taken to others instead of the person involved. Second, if a private discussion does not solve the issue, a Christian is to take one or two other believers and meet with the person with whom they have conflict. The clause “that every matter may be established by the testimony of two or three witnesses” refers to the Old Testament law that required a charge to be supported by two or more witnesses to be valid. In the case of personal conflict, this principle allows for additional witnesses to observe the matter firsthand and help determine the proper course of action. Third, when there is no resolution after steps one and two, the matter is to be taken before the local church. Only in rare cases will a Christian seeking to follow the Lord refuse to resolve conflict when the entire congregation is involved. Finally, if the person in the center of the conflict refuses to respond positively even when the entire congregation is involved, then that person is to be considered as “a pagan or a tax collector.” This simply means to excommunicate the person, removing the negative influence from the congregation. In 1 Corinthians 5, the apostle Paul speaks of a believer who had been sexually immoral, apparently with his stepmother. Rather than condemning the act, the Corinthian Christians had tolerated the behavior. Paul taught they should remove this person from their church family (1 Corinthians 5:3). Later, in 2 Corinthians, this same person had turned from this lifestyle, and Paul advised the Corinthian believers to accept him again. The goal of discipline is not to be mean or cold-hearted but to condemn sinful behavior and issue a call to change. In 2 Corinthians 2:8, Paul writes, “I beg you to reaffirm your love for him” (ESV). Christians are called to handle disputes in love, with a goal of restoration. Conflict should be handled according to the steps listed in Matthew 18. This style of conflict resolution is based on a desire for holy living and love for the person who has committed wrong. FINDING JOY IN CHURCH DISCIPLINE Topics: Adultery; Body of Christ; Church Discipline; Church Membership; Repentance; Restoration; Testimony References: Matthew 18:15–20; Luke 17:1–4; 1 Corinthians 5:1–7; Galatians 6:1; Philippians 1:6; 2 Thessalonians 3:14–15; Titus 3:10 A few years ago, we had to discipline a man by removing him from membership for repeated and unrepentant adultery. We followed the guidelines of Matthew 18. His response was, "I know what you have to do, so do what you must, because I don’t care!I plan to never darken the doors of this church again anyway. So why should I care?" He proceeded to divorce his wife in civil court. His wife continued to attend church. At cell group meetings, we prayed for God to do whatever was necessary to open this man’s eyes and bring him back into a right relationship with God. More than two years later, this man called me and asked if we could meet. In my office he broke down, saying the "Hound of Heaven" had been on his trail for nearly two years, and he couldn’t take much more. He wanted to confess his sin, turn from his wicked ways, and renew his marriage. Even his wife, who had said she probably could never trust him again, was amazed at the change in his life. After his divorce, this man, who was in the U.S. Army Reserves, had been sent overseas with his unit to process the bodies of soldiers who died in Iraq. Daily he was confronted with the brevity of life and permanence of eternity. After returning home, he met with the elders at our church, confessed his sin, and asked to be forgiven for his arrogance and the impact of his sin on the church. What a joy it was to later announce to the congregation that discipline against this man was lifted and he was restored to full fellowship in the church! When we do things God’s way, he does not always respond quickly with the results we desire, but his way is always right, best, and true. With praise, the whole church got to see God at work, restoring both the man and his marriage. —Bob Ahlberg, Roscoe, Illinois QUESTION -What does the Bible say about church discipline? ANSWER - Church discipline is the process of correcting sinful behavior among members of a local church body for the purpose of protecting the church, restoring the sinner to a right walk with God, and renewing fellowship among the church members. In some cases, church discipline can proceed all the way to excommunication, which is the formal removal of an individual from church membership and the informal separation from that individual. Matthew 18:15–20 gives the procedure and authority for a church to practice church discipline. Jesus instructs us that one individual (usually the offended party) is to go to the offending individual privately. If the offender refuses to acknowledge his sin and repent, then two or three others go to confirm the details of the situation. If there is still no repentance—the offender remains firmly attached to his sin, despite two chances to repent—the matter is taken before the church. The offender then has a third chance to repent and forsake his sinful behavior. If at any point in the process of church discipline, the sinner heeds the call to repent, then “you have gained your brother” (verse 15, ESV). However, if the discipline continues all the way through the third step without a positive response from the offender, then, Jesus said, “let him be to you as a Gentile and a tax collector” (verse 17, ESV). The process of church discipline is never pleasant just as a father never delights in having to discipline his children. Sometimes, though, church discipline is necessary. The purpose of church discipline is not to be mean-spirited or to display a holier-than-thou attitude. Rather, the goal of church discipline is the restoration of the individual to full fellowship with both God and other believers. The discipline is to start privately and gradually become more public. It is to be done in love toward the individual, in obedience to God, and in godly fear for the sake of others in the church. The Bible’s instructions concerning church discipline imply the necessity of church membership. The church and its pastor are responsible for the spiritual well-being of a certain group of people (members of the local church), not of everyone in the city. In the context of church discipline, Paul asks, “What business is it of mine to judge those outside the church? Are you not to judge those inside?” (1 Corinthians 5:12). The candidate for church discipline has to be “inside” the church and accountable to the church. He professes faith in Christ yet continues in undeniable sin. The Bible gives an example of church discipline in a local church—the church of Corinth (1 Corinthians 5:1–13). In this case, the discipline led to excommunication, and the apostle Paul gives some reasons for the discipline. One is that sin is like yeast; if allowed to exist, it spreads to those nearby in the same way that “a little yeast works through the whole batch of dough” (1 Corinthians 5:6–7). Also, Paul explains that Jesus saved us so that we might be set apart from sin, that we might be “unleavened” or free from that which causes spiritual decay (1 Corinthians 5:7–8). Christ’s desire for His bride, the church, is that she might be pure and undefiled (Ephesians 5:25–27). The testimony of Christ Jesus (and His church) before unbelievers is important, too. When David sinned with Bathsheba, one of the consequences of his sin was that the name of the one true God was blasphemed by God’s enemies (2 Samuel 12:14). Hopefully, any disciplinary action a church takes against a member is successful in bringing about godly sorrow and true repentance. When repentance occurs, the individual can be restored to fellowship. The man involved in the 1 Corinthians 5 passage repented, and Paul later encouraged the church to restore him to full fellowship with the church (2 Corinthians 2:5–8). Unfortunately, disciplinary action, even when done correctly and in love, is not always successful in bringing about restoration. Even when church discipline fails to bring about repentance, it is still needed to accomplish other good purposes such as maintaining a good testimony in the world. We have all likely witnessed the behavior of a youngster who is always allowed to do as he pleases with no consistent discipline. It is not a pretty sight. Nor is the overly permissive parent loving, for a lack of guidance dooms the child to a dismal future. Undisciplined, out-of-control behavior will keep the child from forming meaningful relationships and performing well in any kind of setting. Similarly, discipline in the church, while never enjoyable or easy, is necessary at times. In fact, it is loving. And it is commanded by God. QUESTION - What is excommunication in the Bible? ANSWER - First, we should note that the Bible never uses the word excommunication. It’s a word that has been adopted by some religious groups, especially by the Catholic Church, to denote the formal process of removing someone from membership and participation in the church, from relationship with the church community, or, in the Catholic view, even from the family of God. While the Bible does not teach that a Christian can lose his salvation, it does describe the process of church discipline in several passages. The final step of church discipline is excommunication—a removal from the local church. In Matthew 18:15–17, Jesus teaches His disciples about excommunication. The Lord details a multi-step approach for responding to sinful offenses in the church community: Step 1: Go to the person privately, tell him how he has sinned against you, and be reconciled if he is willing. If the offending person repents, no more action is required. Step 2: If he won’t listen, go back with two or three witnesses to have the conversation again, establishing the facts and the evidence. Step 3: If he still refuses to listen and repent from his sinfulness, bring him before the full church body and make the case against him. Step 4: If there is still no repentance, the church is to excommunicate the sinner. Jesus’ words are “let him be to you as a Gentile and a tax collector” (Matthew 18:17ESV). The Jews saw both groups Jesus mentions—Gentiles and tax collectors—as outsiders. Gentiles were pagan idolaters, and tax collectors were in collusion with Rome. In Jesus’ day, religious Israelites would not associate beyond what was strictly necessary with Gentiles or tax collectors. They would not have meals with them, for instance, or invite them to social gatherings. So, when Jesus says to view the unrepentant sinner in the church as “a Gentile and a tax collector,” He is instructing the church to officially and with clear communication stop having close fellowship with the unrepentant sinner; the sinner is to be put out of the close-knit community of Christians. This is excommunication. What is the purpose of excommunication? The dismissal of an unrepentant, defiant sinner from the community of believers is not about public shaming or judgment. It’s about loving that person enough to do what is best for him or her and about doing what is best for the church as a whole. We have an example of excommunication and its aftermath in two passages from Paul. A man in the church in Corinth was having sex with his step-mother, a sin so egregious “that even pagans do not tolerate [it]” (1 Corinthians 5:1). Paul rebukes the Christians in Corinth for accepting this man’s incest. Apparently, the Corinthians had misunderstood the grace of God so badly that they had come to believe all sin should be tolerated, maybe even celebrated proudly, as evidence of God’s grace and forgiveness (verse 2). Paul says, “No way.” Sin in the church must be dealt with. He instructs the Corinthians to come together for the purpose of excommunication. The local body of believers was, under apostolic authority, to turn this man over to Satan for “the destruction of the flesh, so that his spirit may be saved in the day of the Lord” (1 Corinthians 5:4–5). Evidently, in this particular case, there was a physical affliction of supernatural origin associated with the excommunication; it was excommunication with an added apostolic curse. Scripture does not indicate that every excommunication is followed by physical consequences. The general principle, however, is that excommunication lets the sinner experience the full, painful consequences of his sinful choices so that he will repent, submit to God, and be saved from spiritual ruin. The motive for excommunication is not punishment or vengeance but reformation and spiritual health. Paul’s second letter to the Corinthians deals with the follow-up to excommunication. In 2 Corinthians 2:5–11, Paul seems to be talking about the very same person he had instructed the church to excommunicate. The sinner had repented, and Paul writes, “The punishment inflicted on him by the majority is sufficient. Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow. I urge you, therefore, to reaffirm your love for him” (verses 6–8). As soon as the excommunicated believer repents, he should be welcomed back into warm relationship with the church community. Once repentance has been established, the excommunication should be fully reversed. The goal has been accomplished. So, who is eligible for excommunication? The Bible is clear that excommunication is only for church members (not unbelievers) and only in response to obvious and ongoing sin from which a person refuses to repent despite multiple exhortations: “I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people” (1 Corinthians 5:11). Five important things to remember about excommunication: 1. The Bible never instructs individual Christians to decide on their own or even in a small group to “excommunicate” another believer. Excommunication is meant to be a formal action taken by the local church as a whole. 2. Excommunication is primarily about relationship. Those in the church are specifically instructed to stop sharing meals with the unrepentant person (1 Corinthians 5:11), to limit their contact with him. 3. This process of excommunication is for believers, for those who declare themselves to have sincerely trusted in Christ for their salvation. Excommunication is the church’s response to one who says, “Yes, I’m a Christian, and, no, I will not turn from this sin.” 4. The process of excommunication is not meant for someone who admits his sin and is repentant but continues to struggle to break free of it. If a believer sins and, when confronted, says, “Yes, that was wrong. I’m sorry. I want to start again,” he is to be forgiven—even if he has sinned in the same way repeatedly (Matthew 18:21–22). In such a case, Scripture doesn’t suggest that person’s sin should be exposed to the full church as a kind of penalty, unless he chooses to reveal it himself. 5. The goal of excommunication is restoration. According to Jesus, the whole process of removing a member from the church is to be gradual, deliberate, and cautious. If at any point in the process the sinning person repents, then “you have gained your brother” (Matthew 18:15), and the fellowship is restored. Related Resources: Article by D A Carson on Abusing Matthew 18 How should sin in the church be handled? What is disfellowshipping? Why is it sinful for a church to cover up abuse? What does the Bible say about shunning? When is it necessary to rebuke another believer? What does the Bible mean when it says, “Do not judge”? Norman Geisler (Source: When Cultists Ask) - MATTHEW 18:15–18—Does this passage prohibit public criticism of a pastor’s (or teacher’s) doctrine, as Word-Faith teachers argue? MISINTERPRETATION: Some Word-Faith teachers believe this passage prohibits Christians from publicly criticizing the doctrine of a pastor or a teacher. Even if the doctrine is clearly false, and the pastor is teaching it publicly from the pulpit or on television, the pastor should not be criticized publicly but rather should be contacted privately about the matter. Addressing the issue of speaking out against “God’s anointed,” Kenneth Copeland said, “There are people attempting to sit in judgment right today over the ministry that I’m responsible for, and the ministry that Kenneth E. Hagin is responsible for. . . . Several people that I know had criticized and called that faith bunch out of Tulsa a cult. And some of ‘em are dead right today in an early grave because of it, and there’s more than one of them got cancer” (Copeland, “Why All Are Not Healed,” audio tape). CORRECTING THE MISINTERPRETATION: This passage deals with personal ethics and morals, not with biblical doctrine. If a Christian does something unethical or he sins, he should first be contacted privately about the matter. If the individual fails to respond, increasingly confrontational steps are to be taken (Matt. 18:15–18). False doctrine that is publicly proclaimed from a platform—such as from a pulpit, a television show, or a radio show—is to be confronted publicly according to the New Testament pattern. The apostle Paul publicly confronted Peter when his actions compromised the liberty of the gospel (Gal. 2:11–14). He publicly dealt with Hymenaeus and Alexander regarding their blasphemy (1 Tim. 1:20). He publicly dealt with Alexander the coppersmith for his harmful activities (2 Tim. 4:14). The apostle John publicly dealt with Diotrephes, who propagated false doctrine and refused to listen to what John and other Christian leaders had to say (3 John 9). Though Word-Faith teachers often cite Matthew 18 in an effort to maintain church unity in an atmosphere of love, it is important to understand that true church unity is rooted not only in love but in truth. As Paul affirmed, the church is the “pillar and support of the truth” (1 Tim. 3:15). Members of the church are called to “contend earnestly for the faith which was once for all delivered to the saints” (Jude 3 NASB). We are to “examine everything carefully” and “hold fast to that which is good” (1 Thess. 5:21). We are to follow the example of the Bereans in testing all doctrinal teachings against the Scriptures (Acts 17:11). Without a commitment to the truth, there can be no true church unity. Matthew 18:16 “But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. So that: 1Ki 21:13 Jn 8:17 2Co 13:1 1Ti 5:19 Heb 10:28 1Jn 5:7,8 Rev 11:3 Related Passages: Numbers 35:30+ ‘If anyone kills a person, the murderer shall be put to death at the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Deuteronomy 17:6+ “On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness. Deuteronomy 19:15+ “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed. John 8:17+ “Even in your law it has been written, that the testimony of two men is true. 2 Corinthians 13:1+ This is the third time I am coming to you. EVERY FACT IS TO BE CONFIRMED BY THE TESTIMONY OF TWO OR THREE WITNESSES. 1 Timothy 5:19+ Do not receive an accusation against an elder except on the basis of two or three witnesses. WHEN ONE ISN'T ENOUGH THE ROLE OF WITNESSES But (term of contrast) if (note) he does not listen (akouo) to you, take (paralambano) one or two more with you, so that (hina - term of purpose) BY THE MOUTH (stoma) OF TWO OR THREE WITNESSES (martus/martys) EVERY FACT (rhema - spoken word, "charge") MAY BE CONFIRMED (established) - Jesus invokes the OT principle requiring a minimum number of witnesses needed to present evidence. This implies that the other brother who goes with you is cognizant of the offense and can offer valid testimony to the one who is being confronted. This procedure will ensure that the matter is handled fairly and accurately and prevent false accusations. When you go to the one being confronted with two or three men, this clearly shows the man that seriousness of the confrontation and that it is an issue which needs resolution (and possibly reconciliation depending on the sin being confronted). Taking 2 or 3 is never to be with the intent of "ganging up" on the person, and the one confronted needs to be reassured the goal is restoration, repentance and reconciliation not condemnation. Taking 2 or 3 also demonstrates that this issue affects the broader community and not just the one man who initially presented the offense. The 2 or 3 witnesses will ensure the issue is clearly understood and fairly documented. It is important if possible to make sure the 1 or 2 that are brought along are spiritually mature and impartial. Spurgeon makes an excellent point of the advantage of 2 or 3 witnesses for in so doing you will have assured yourself against misrepresentation. The inclusion of witnesses also ensures that the effort to reconcile is not a personal vendetta but a collective concern for truth and restoration. Finally, we need to make sure the issue is well-documented and based on truth, not assumptions or hearsay. The goal is clarity and fairness for all involved. C H Spurgeon Commentary - If the brother has trespassed very badly, he will probably be sullen, or impertinent, and he will not hear thee . Do not, therefore, give him up; persevere in seeking peace. Give your own pleadings the support of companionship: take with thee one or two more. Possibly the offender may notice what is said by the other brethren, although he may be prejudiced against you; or he may attach weight to united expostulation which he might not feel if the complaint came from one only. By calling in worthy arbitrators, you give the offender a fairer opportunity to set himself right. This time, let us hope, the brother will be won. But if not, you will have secured yourself against misrepresentation: that in the mouth of two or three witnesses every word, may be established. It is by misquotation of words that quarrels are fomented; and it is a great thing to have the means of rectifying erroneous reports. Although it is a very unwise thing to interfere in quarrels, yet from this text it is clear that we should be willing to be one of the two or three who are to assist in settling a difference. Addressing sin or conflict is a process that moves from private discussion to broader involvement if necessary. This step-by-step approach prevents hasty or unfair actions while allowing opportunities for repentance and reconciliation. Be patient and deliberate in resolving issues, following Jesus’ outlined process with humility and grace. THOUGHT: Do I approach conflicts with a desire to restore relationships, or am I more focused on proving my perspective? Am I patient enough to follow the gradual, biblical process for resolving issues? Matthew 18:17 “If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. tell: Ac 6:1-3 15:6,7 1Co 5:4,5 6:1-4 2Co 2:6,7 3Jn 1:9,10 let: Ro 16:17,18 1Co 5:3-5,9-13 2Th 3:6,14,15 1Ti 6:5 2Jn 1:10,11 a Gentile: Mt 6:7 Ezr 6:21 Eze 11:12 2Co 6:14-17 Eph 4:17-19 5:11,12 a tax collector: Mt 5:46 11:19 21:31,32 Lu 15:1 18:11 19:2,3 WHEN THE CHURCH MUST INTERVENE Some other titles to consider for this verse include - "The Final Step in Reconciliation" "The Role of the Church in Accountability" "Calling the Church to Restore and Uphold" "From Private to Public: Addressing Unrepentance" "When Listening Ends, Separation Begins" "The Weight of Persistent Refusal" "A Heart Closed to Restoration" "When Grace is Rejected" "The Cost of Unrepentance" The Church as an Instrument of Restoration" "The Church’s Duty to Address Sin" "A Call to Holiness in the Church" "Preserving Unity Through Discipline" "When the Church Speaks" "Treat Him as a Gentile and Tax Collector: A Call to Boundaries" "A Community Distanced, But Not Hopeless" "Separating, Yet Hoping for Repentance" "Firmness in Truth, Hope in Grace" "Grace Extended, Accountability Upheld" "A Last Step for Reconciliation" "Church Discipline: A Path to Repentance" If (note) he refuses to listen (parakouo) to them, tell (aorist imperative) it to the church (ekklesia/ecclesia); and if (note) he refuses to listen (parakouo) even to the church (ekklesia/ecclesia) - Refuses to listen indicates a deliberate act (active voice = choice of one's will, thus willfully) of ignoring or rejecting what is heard and speaks of a sense of rebellion or resistance to authority or instruction of the party that refuses to listen. This individual is directly rejecting accountability and is showing a spirit unwilling to submit to authority. The church (ekklesia/ecclesia) is the local assembly of believers. Let him be (eimi > esto = present imperative) to you as a Gentile (ethnikos) and a tax collector (telones) - This command (note present tense calling for continual exclusion) calls for spiritual estrangement and exclusion from fellowship, or what some might call "excommunication." Since they are refusing to submit to Biblical authority (and God's appointed representatives, such as elders), they are essentially to be treated like the pagans who were godless or like tax-collectors who were greatly detested. Of course the door of fellowship is always open to the one who repents of his sin and acknowledges that before the church. C H Spurgeon Commentary - Men capable of injuring their fellows are often so hardened that they reject the kindest expostulation. If a brother acts in this way, shall we give him up? No, we must make a filial effort: Tell it unto the church. The whole assembly of the faithful must at last hear the case, and they must plead with him. He is to have an opportunity of hearing the judgment and advice of the whole brotherhood. Should this last attempt fail if he neglect to hear the church, he must be left as incorrigible. No pains and penalties are affixed. The brother is left to himself: he is regarded as being like the rest of the unbelieving world. This is the utmost stretch of our severity. He is one who needs converting, like the Gentiles outside; but towards even a heathen man and a publican we have kindly feelings; for we seek their salvation, and we seek that of the excommunicated brother in the same way. In all probability, the obstinate friend will ridicule the action of the community; and yet there is some possibility that he will be impressed thereby, and led to a better mind. At any rate, from the first personal visit of the injured brother down to the last act of disownment, nothing has been done vindictively, but all has been affectionately carried out, with the view of setting the brother right. The trespasser who will not be reconciled has incurred much guilt by resisting the attempts of love, made in obedience to the command of the great Head of the church. NET NOTE - To treat him like a Gentile or a tax collector means not to associate with such a person. The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Refuses to listen (3878) (parakouo from para = aside, beside, alongside, implying error hence "hear wrongly" + akouo = to hear) means to hear amiss, to hear slightly, to hear inattentively, failure to listen properly. It describes hearing what is not intended for one to hear, thus overhearing or hearing something unintentionally (Mk 5:36). Describes being unwilling to hear, thus refusing to listen or disregarding (Mt 18:17). Gilbrant The word means “to hear accidentally,” “to eavesdrop,” “to hear imperfectly,” or “to take no heed of.” In the Koine Greek, such as is found in the papyri, the word is rarely used (Moulton-Milligan). In the Septuagint the word surfaces seven times, four of which are found in Esther where it means “refuse to hear, obey, or observe” (Esther 3:3; 4:14; 7:4). The other reference is in Isaiah 65:12, where God promised punishment to those who “refused to listen” (cf. Tobit 3:4). In the New Testament parakouō means “refuse to listen” or to simply “overhear” something. Mark 5:36 uses the word to mean “overhear.” Jesus overheard a message that was not intended for Him; He responded to the bad news with His famous “fear not” exhortation. He did not ignore the matter, He confronted the issue. In the passage on church discipline (Matthew 18:17), parakouō is used twice of a person who refuses to listen to the charges being brought against him. Thus he disobeys the exhortations to reform and to make proper amends. (Complete Biblical Library) PARAKOUO Matt. 18:17; Mk. 5:36 PARAKOUO IN SEPTUAGINT - Est. 3:3; Est. 3:8; Est. 4:14; Est. 7:4; Isa. 65:12; Gentile (1482)(ethnikos from ethnos = nation, a group of people) Ethnikos is an adjective that in the NT conveys the sense of heathen, those who are unconnected with the Jewish people and the God of salvation. Pagans is the idea in each of these texts, and this especially refers to the Gentiles in contrast to the Jews. Ethnikos refers to someone outside the covenant people of Israel, usually indicating those who were not part of God's chosen people under the Old Covenant. By extension, ethnikos can imply someone who practices idolatry or lives without the knowledge of the one true God. ETHNIKOS - 4V -Gentile(1), Gentiles(3). Matt. 5:47; Matt. 6:7; Matt. 18:17; 3 Jn. 1:7 Tax collector (publican) (5057) telones from telos = tax + onéomai = to buy) means a reaper of the taxes or customs, tax-collector, one who pays to the government a certain sum for the privilege of collecting the taxes and customs of a district. The public revenues of the Greeks and Romans were usually farmed out. Among the latter, the purchasers were chiefly of the equestrian order and were distinguished as being of a higher class because they rode horses, or they were at least persons of wealth and rank like Zacchaeus who is called the chief tax collector (architelones [754] in Lu 19:2). These farmers also had subcontractors or employed agents who collected the taxes and customs at the gates of cities, in seaports, on public ways and bridges. These, too, were called telomnai (pl.), publicans, or eklégontes (n.f.), (ek [1537], out of, + légo [3004], in its original sense meaning to collect), those who collected out of the people. Such publicans in countries subject to the Roman Empire were the objects of hatred and detestation so that none but persons of worthless character were likely to be found in this employment. While tax collectors were hated by the Jews, it was not a crime to be a tax collector. The crime was to in defrauding and extorting the people which usually "went with the territory!" When the tax collectors came to John the Baptist to be baptized, it is notable that he did not tell them to quit their jobs but he told them to “Collect no more than what you have been ordered to.” (Lk 3:13+). Jesus Himself affirmed the propriety and legality of paying taxes when He commanded "render to Caesar the things that are Caesar’s, and to God the things that are God’s." (Lk 20:25+). John MacArthur gives this background on tax collectors - The Roman occupation of Israel involved more than just a military presence; the nation was also subject to Roman taxation. The taxes in Galilee, for example, were forwarded by tax collectors to Herod Antipas, and by him to Rome. Antipas sold tax franchises to the highest bidder, and such franchises were a lucrative business. Tax collectors had a certain amount that they were required to collect, and whatever they collected beyond that they were permitted to keep (cf. Luke 3:12-13). In addition to the poll tax (on everyone, including slaves), income tax (about one percent), and land tax (one tenth of all grain, and one fifth of all wine and fruit), there were taxes on the transport of goods, letters, produce, using roads, crossing bridges, and almost anything else the rapacious, greedy minds of the tax collectors could think of. All of that left plenty of room for larceny, extortion, exploitation, and even loan sharking, as tax collectors loaned money at exorbitant interest to those who were unable to pay their taxes. Tax collectors also employed thugs to physically intimidate people into paying, and to beat up those who refused. (See Luke Commentary) TELONES - 20V - Matt. 5:46; Matt. 9:10; Matt. 9:11; Matt. 10:3; Matt. 11:19; Matt. 18:17; Matt. 21:31; Matt. 21:32; Mk. 2:15; Mk. 2:16; Lk. 3:12; Lk. 5:27; Lk. 5:29; Lk. 5:30; Lk. 7:29; Lk. 7:34; Lk. 15:1; Lk. 18:10; Lk. 18:11; Lk. 18:13 Norman Geisler (Source: When Cultists Ask) - MATTHEW 18:17—Does this verse refer to the visible authority of the Roman Catholic church on earth? MISINTERPRETATION: Roman Catholics claim that the authority Jesus granted to his disciples here is invested in the Catholic church today as the visible representative of Christ on earth. CORRECTING THE MISINTERPRETATION: Jesus said in Matthew 18:17: “If he [the offender] refuses to listen to them [the offended and his witnesses, vv. 15–16], tell it to the church” (NIV). But this is far short of the Roman Catholic claim that this proves the divine authority of the Roman See. “The church” referred to was a local assembly of believers, such as they were no doubt accustomed to having in their local synagogue. There is no reference here to a universal (catholic) church. The New Testament church as a united, gifted, and empowered body of believers did not come into existence until the Day of Pentecost (Acts 1:8; 2:1–5, 42–47). So, whatever “church” means in the context of Matthew 18, it does not refer to what Roman Catholics mean by a visible church which administers the sacraments and infallibly teaches and disciplines the faithful. Matthew 18 does not speak of any universal apostolic authority to settle all disputes of faith and practice. It refers only to cases involving “sins” and “faults” by which one “brother” has offended another (18:15). This falls short of what Catholics claim for the divine authority of the visible Roman church.Even if this text spoke about the need for submission to God-ordained authority in all matters of doctrine and conduct (which it does not), it would not support the Catholic argument for a visible church. For clearly this passage does not show that this authority is to be found in the visible Roman Catholic church, as opposed to other visible churches, some of which, Eastern Orthodoxy, are even older. Matthew 18:18 “Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven. Mt 16:19+ Jn 20:23+ Ac 15:23-31 1Co 5:4,5 2Co 2:10 Rev 3:7,8 Related Passages: Matthew 16:19+ “I will give you the keys of the kingdom of heaven; and whatever you shall bind on earth shall be bound in heaven, and whatever you shall loose on earth shall be loosed in heaven.” John 20:23+ “If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained.” Depiction of Binding/Loosing on Earth What is Already Bound/Loosed in Heaven HEAVENLY AUTHORITY REFLECTED ON EARTH Other titles for this verse might be "Earthly Actions, Heavenly Realities" "Stewarding Heaven’s Authority on Earth" "The Responsibility of Binding and Loosing" "Reflecting Heaven’s Justice on Earth" "What Heaven Binds, Earth Reflects" "Heaven’s Will Made Visible on Earth" "Heaven’s Verdict, Earth’s Confirmation" Truly (amen) I say to you - Note that Truly (amen) indicates this can be fully trusted. Note also that you is plural so the instruction to bind and loose was for all the disciples, not just Peter (Mt 16:19+). And keep the context in mind, for Jesus is still talking about instruction in church discipline. Amplified - “Whatever you bind [forbid, declare to be improper and unlawful] on earth will have [already] been bound in heaven, and whatever you loose [permit, declare lawful] on earth will have [already] been loosed in heaven.” Wuest expanded translation: and whatever you bind on earth [forbid to be done], shall have been already bound [forbidden to be done] in heaven; and whatever you loose on earth [permit to be done], shall have already been loosed in heaven [permitted to be done]." Mt 18:18 and Mt 16:19+ are very similar except that Mt 18:18 is addressed to the group of disciples whereas Mt 16:19+ is addressed only to Peter. Whatever you bind (deo) on earth (ge) shall have been bound (deo) in heaven (ouranos) ; and whatever you loose (luo) on earth (ge) shall have been loosed ( luo) in heaven (ouranos) - The expressions shall be bound in heaven and shall be loosed in heaven are examples in Greek of the periphrastic future perfect passive construction and should, therefore, be translated "will have been bound already" and "will have been loosed already" in heaven. In other words, pronouncement of "binding" or "loosing" is dependent upon what heaven has already willed, rather than earth's giving direction to heaven. I agree with Bruce Barton, that in the present context, "The “binding” and “loosing” refer to the decisions of the church in conflicts and discipline (ED: just discussed in Mt 18:15-17)." (See Life Application Commentary - P83 or borrow) When the church follows Christ's pattern for discipline, it conforms its decisions to what God has already done and thereby receives Aheaven's approval and authority.
Mateus 18
Meyer - FORGIVENESS "Lord, how oft shall my brother sin against me, and I forgive him? until seven times?"-- Mat 18:21. THE RELIGIOUS teachers of Christ's day taught that four times was the extreme limit of forgiveness. Peter exceeded this in his estimate, but how far even he fell short of the Divine ideal! Seven was to the Jews the number of perfection, so that no expression could more forcibly convey the impression of ever-renewed, eternal, repetition than "seventy times seven!." What comfort there is for each one of us here! For if God expects man to forgive his brother thus, how may we not count on His forgiveness! This parable shows the great wrong we do to ourselves as well as to our brother, when we fail to forgive. Here was a man who had been forgiven the enormous debt of two millions sterling, but was not softened and chastened by its remission, for he went immediately from his Master's presence to lay violent hands on an unfortunate fellow-servant, who owed him less than a five-pound note. He is deaf to the reasons which had filled his own mouth previously, and oblivious of everything except that this debt should be paid instantly. Are we not all tempted to abuse the forgiving love of God, and to be censorious, vindictive, implacable, and unforgiving? If you want to be the reverse of this, consider how much you have been forgiven! Sit down and count up your enormous debt to God, and how freely He has forgiven you. Only the forgiving are forgiven--"If ye forgive not men their trespasses, neither will your Father forgive your trespasses." If we are unrelenting, slow to recognize merit, quick to observe faults, cherishing ill-will and resentment for injuries inflicted, perhaps years ago; and if we cling to and nourish this spirit, we may be sure that we have never been forgiven. How are we to attain the state of mind which forgives so often, and can win the most wayward? The parable teaches us that we must receive God's pardon in a right spirit, that we must remember our own failures and sins, and that we must ever be willing to cast the mantle of forgiving love over the sins and failures of those around us. PRAYER O Lord, may we hear Thee say to us: Thy sins which are many are all forgiven; Go in peace; and may we, in our turn, forgive as we have been forgiven, and may the sun not go down upon our wrath. AMEN. Bumper Cars — by Joe Stowell Lord, how often shall my brother sin against me, and I forgive him? Up to seven times? —Matthew 18:21 Life is a lot like “bumper cars” at an amusement park. You get in your car, knowing that you will get hit . . . you just don’t know how hard. And when you get hit, you step on the gas pedal, chase the one who has hit you, and hope to bump that person harder than they have bumped you. That may be a fun strategy for bumper cars, but it’s a terrible strategy for life. When you get bumped in life, bumping back only escalates matters and in the end everyone suffers damage. Jesus had a better strategy: Forgive those who have “bumped” us. Like Peter, we may wonder how many times we have to forgive. When Peter asked Jesus, “Up to seven times?” Jesus answered “Up to seventy times seven” (Matt. 18:21-22). In other words, there are no limits to grace. We should always extend a spirit of forgiveness. Why? In the story of the forgiving master, Jesus explained that we forgive not because our offenders deserve it but because we’ve been forgiven. He says, “I forgave you . . . because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?” (vv.32-33). Since we are among those who’ve been forgiven much, let’s stop the damage and share that blessing with others. Forgiveness is God’s grace in action through us. Matthew 18:22 Jesus *said to him, “I do not say to you, up to seven times, but up to seventy times seven. but: Mt 6:11,12,14,15 Isa 55:7 Mic 7:19 Mk 11:25,26 Ro 12:21 Eph 4:26,31,32 5:1 Col 3:13 1Ti 2:8 FORGIVENESS WITHOUT LIMITS Other titles that could apply include "Seventy Times Seven: The Measure of Grace" "Beyond Seven: The Call to Infinite Forgiveness" "Forgiving as God Forgives" "The Boundless Grace of Forgiveness" "Seventy Times Seven: Mercy Multiplied" "Mercy Without Bounds" "Seventy Times Seven: A Call to Radical Obedience" "Forgiveness Without Keeping Score" "Forgiveness as a Kingdom Command" "The Math of Mercy: Seventy Times Seven" "Forgiveness Mirroring Heaven" Jesus (Iesous) *said to him, “I do not (ou) say to you, up to seven times, but up to seventy times seven - The product 490 is clearly not calling for a literal number of times of forgiveness, but calling for forgiveness without any set limits, an unlimited number of times! Forgiveness like God has shown every believer in Christ is removing each of our sins as far as the east is from the west, which depicts without limit (Ps 103:12 - Play As Far as East to West)! So if you are offended the 491 time you should still gravitate to forgive the offender! As an aside, this is not naturally possible (i.e., in our fallen flesh) but requires dependance on a supernatural source, the Holy Spirit! As I like to say forgiveness is IM-possible, but is HIM-possible! Forgiveness is man’s deepest need and God’s highest achievement. -- Horace Bushnell C H Spurgeon Commentary - Our Lord intends to teach us to forgive always and without end. He sets no limit. I say not unto thee, “until seven times. ” measured mercy is not according to the command. We may read the words of our Lord in this verse as seventy-seven times, or as seventy times seven, or four-hundred and-ninety times: there is no occasion to be very definite about numbers where an indefinite number is meant. We should make too small an account of offenses to occupy time in counting them, or in reckoning the number of times that we have overlooked them. Seventy Times Seven (Inspired by Matthew 18:22) How many times must I forgive, The wounds that pierce, the pain they give? "Not seven times," the Savior said, "But seventy times seven instead." Forgiveness vast, beyond the score, A grace that flows forevermore. No ledger kept, no grudge retained, A heart set free, no love constrained. For who among us stands unmarked, By sins of thought, of deed embarked? Yet mercy met us in our shame, Through Christ, who bore our guilt and blame. So cast aside the bitter chain, Release the hurt, dissolve the stain. For every pardon freely shown, Reflects the mercy we’ve been shown. It’s not a count, a final sum, But a call to echo where love comes from. To forgive, as Christ forgave us all, Responding to His gracious call. Seventy times seven—love’s perfect design, A boundless grace, both yours and mine. For in forgiveness, we truly see, The heart of God, eternally. QUESTION - What did Jesus mean when He said that we should forgive others seventy times seven? WATCH VIDEO ANSWER - Jesus said we are to forgive others “seventy times seven” in response to Peter’s question, “Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?” (Matthew 18:21-22). To fully understand what Jesus was saying, we must look at the context of the whole chapter, for Jesus was speaking not only about forgiving one another but about Christian character, both in and out of the church. The admonition to forgive our brother seventy times seven follows Jesus’ discourse on discipline in the church (Matthew 18:15-20), in which He lays down the rules for restoring a sinning brother. Peter, wishing to appear especially forgiving and benevolent, asked Jesus if forgiveness was to be offered seven times. The Jewish rabbis at the time taught that forgiving someone more than three times was unnecessary, citing Amos 1:3-13 where God forgave Israel’s enemies three times, then punished them. By offering forgiveness more than double that of the Old Testament example, Peter perhaps expected extra commendation from the Lord. When Jesus responded that forgiveness should be offered four hundred and ninety times, far beyond that which Peter was proposing, it must have stunned the disciples who were listening. Although they had been with Jesus for some time, they were still thinking in the limited terms of the law, rather than in the unlimited terms of grace. By saying we are to forgive those who sin against us seventy times seven, Jesus was not limiting forgiveness to 490 times, a number that is, for all practical purposes, beyond counting. Christians with forgiving hearts not only do not limit the number of times they forgive; they continue to forgive with as much grace the thousandth time as they do the first time. Christians are only capable of this type of forgiving spirit because the Spirit of God lives within us, and it is He who provides the ability to offer forgiveness over and over, just as God forgives us over and over. Jesus’ parable of the unforgiving servant follows directly after His “seventy times seven” speech, driving home the point that if we are forgiven the enormous debt of sin against a holy God, how much more should we be eager to forgive those who sin against us, who are just as sinful as they? Paul parallels this example in Ephesians 4:32 where he admonishes us to forgive one another “even as God for Christ’s sake has forgiven you.” Clearly, forgiveness is not to be meted out in a limited fashion but is to be abundant, overflowing, and available to all, just as the measureless grace of God is poured out upon us. Related Resources: List of links related to forgiveness/unforgiveness Multiple illustrations and quotes related to forgiveness/unforgiveness Exposition of "Forgiveness" in Ephesians 4:32 Exposition of "Forgiveness" in Colossians 3:13 Exposition of "Forgiveness" in Matthew 6:12 and Matthew 6:14-15 NT words for forgive/forgiveness: Forgiveness (859) aphesis Forgive (send away from, cancel the debt, release, let go) (863) aphiemi Forgive (grant, freely give, bestow) (5483) charizomai Excellent 5 Part Sermon Series on Forgiveness by Dr Ray Pritchard: 1) Forgiveness Healing the Hurt We Never Deserved 2) Forgiveness and the Lord's Prayer 3) Judge Not! 4) Is Total Forgiveness Realistic 5) The Final Step-Blessing Your Enemies QUESTION - What does the Bible say about unforgiveness? WATCH VIDEO ANSWER - The Bible has quite a bit to say about forgiveness and unforgiveness. Perhaps the most well-known teaching on unforgiveness is Jesus’ parable of the unmerciful servant, recorded in Matthew 18:21-35. In the parable, a king forgives an enormously large debt (basically one that could never be repaid) of one of his servants. Later, however, that same servant refuses to forgive the small debt of another man. The king hears about this and rescinds his prior forgiveness. Jesus concludes by saying, “This is how my heavenly Father will treat each of you unless you forgive your brother or sister from your heart” (Matthew 18:35). Other passages tell us that we will be forgiven as we forgive (see Matthew 6:14; 7:2; and Luke 6:37, for example). Do not be confused here; God’s forgiveness is not based on our works. Forgiveness and salvation are founded completely in the person of God and by Jesus’ redeeming work on the cross. However, our actions demonstrate our faith and the extent to which we understand God’s grace (see James 2:14-26 and Luke 7:47). We are completely unworthy, yet Jesus chose to pay the price for our sins and to give us forgiveness (Romans 5:8). When we truly grasp the greatness of God’s gift to us, we will pass the gift along. We have been given grace and should give grace to others in return. In the parable, we are appalled at the servant who would not forgive a minor debt after having been forgiven his unpayable debt. Yet, when we are unforgiving, we act just as the servant in the parable. Unforgiveness also robs us of the full life God intends for us. Rather than promote justice, our unforgiveness festers into bitterness. Hebrews 12:14-15 warns, “Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord. See to it that no one falls short of the grace of God and that no bitter root rises up to cause trouble and defile many.” Similarly, 2 Corinthians 2:5-11 warns that unforgiveness can be an opening for Satan to derail us. We also know that those who have sinned against us – whom we may not want to forgive – are held accountable by God (see Romans 12:19 and Hebrews 10:30). It is important to recognize that to forgive is not to downplay a wrongdoing or necessarily to reconcile. When we choose to forgive, we release a person from his indebtedness to us. We relinquish the right to seek personal revenge. We choose to say we will not hold his wrongdoing against him. However, we do not necessarily allow that person back into our trust or even fully release that person from the consequences of his sin. We are told that “the wages of sin is death” (Romans 6:23). While God’s forgiveness relieves us from eternal death, it does not always release us from the death-like consequences of sin (such as a broken relationship or the penalty provided by the justice system). Forgiveness does not mean we act as if no wrong has been done; it does mean we recognize that grace abundant has been given to us and that we have no right to hold someone else’s wrongdoing over his head. Time and again, Scripture calls us to forgive one another. Ephesians 4:32, for example, says, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” We have been given much in the way of forgiveness, and much is expected from us in response (see Luke 12:48). Though forgiveness is often difficult, to be unforgiving is to disobey God and to depreciate the greatness of His gift. Related Resources: Since God withholds forgiveness, can we? TODAY IN THE WORD If you forgive men when they sin against you, your heavenly Father will also forgive you. - Matthew 6:14 On an August day twenty-six years ago, Darryl Stingley was a wide receiver with a bright future. That day, during an exhibition football game, safety Jack Tatum tackled Stingley hard, paralyzing him. How did Stingley respond? He forgave. And as the years have passed, he’s kept a spirit of forgiveness. Last year, when he read in the newspaper that Tatum had lost part of a leg due to complications from diabetes, he said, “Maybe the natural reaction is to think he got what was coming to him, but I don’t accept human nature as our real nature. Human nature teaches us to hate. God teaches us to love. . . . Now life and God have taught me to have compassion.” For us, as followers of Christ, forgiveness must be part of our spiritual lives. That’s one of the central lessons in today’s reading. We see in today’s passage that we serve a God who has a special heart for children (Mt 18:5, 10). Their guardian angels always have access to His throne. We also serve a God who wants His people to live in unity (Mt 18:15–20). Jesus here set down a procedure for confronting other believers about sin (cf. 1 Cor. 5) and promised to be present in even the smallest gatherings of His followers. Most of all, we serve a God who mercifully forgives and requires us to do the same. Peter had given what he thought was a generous answer to his own question. Forgiving seven times went well beyond the rabbis’ rule of forgiving three times–but Jesus said not to count or keep track at all. To illustrate, He told a parable revealing that whatever “debt” someone owes us, it’s nothing compared to the “debt” we owe God. The servant had requested more time, but the king went beyond that request to give the gift of total forgiveness. TODAY ALONG THE WAY Has someone sinned against you? Are you holding on to a grudge? Whether it’s for something big or small, let it go–ask God for the grace and strength to forgive. Do whatever it takes to let that person know about your decision to forgive, and that you’ve done so because of and through God’s much greater forgiving love. Matthew 18:23 “For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. For this reason the kingdom of heaven: Mt 3:2 13:24,31,33,44,45,47,52 25:1,14 a king who wished to settle accounts with his slaves: Mt 25:19-30 Lu 16:1,2 19:12-27 Ro 14:12 1Co 4:5 2Co 5:10,11 ILLUSTRATION OF GOD'S FORGIVENESS Mt 18:23-35 is often called "The Parable of the Unforgiving Servant" the idea of debts owed and forgiven being used as a symbol of forgiveness. For this reason - This begs the question "what reason?" The kingdom (basileia) of heaven (ouranos) may be compared (homoioo) to a king (basileus) who wished (thelo) to settle (sunairo) accounts (logos) with his slaves (doulos) - Jesus frequently used terms of comparison to emphasize spiritual truths and this truth on the importance of forgiveness is one of the most important truths for believers to grasp, as illustrates the importance of forgiveness and the consequences of refusing to forgive others as God has forgiven us. C H Spurgeon Commentary - The kingdom of heaven is again brought forward. We must not forget that this is the key of Matthew’s Gospel (SEE BELOW). In all kingdoms there must be a king, a tribunal, and a time for judgment of those under rule. The personal servants of a king must expect to give in a special account as to how they have used their lord’s goods. Our Lord is that certain king, who would take account of his servants. Even if he called no one else to give an account, he would assuredly call his own servants to a settlement. KINGDOM OF HEAVEN - 31V - Matt. 3:2; Matt. 4:17; Matt. 5:3; Matt. 5:10; Matt. 5:19; Matt. 5:20; Matt. 7:21; Matt. 8:11; Matt. 10:7; Matt. 11:11; Matt. 11:12; Matt. 13:11; Matt. 13:24; Matt. 13:31; Matt. 13:33; Matt. 13:44; Matt. 13:45; Matt. 13:47; Matt. 13:52; Matt. 16:19; Matt. 18:1; Matt. 18:3; Matt. 18:4; Matt. 18:23; Matt. 19:12; Matt. 19:14; Matt. 19:23; Matt. 20:1; Matt. 22:2; Matt. 23:13; Matt. 25:1 NET NOTE - Though doulos is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “ ‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times … in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Settle accounts (4868)(sunairo from sun/syn = with, together + airo = take away, lift up) When combined, sunairo means to take up together and conveys the idea of bringing together, gathering up, or reconciling and then to settle accounts or balance accounts with another. In some contexts, it can mean to gather information and form a conclusion or to sum up ideas as when bringing together arguments or evidence to reach a conclusion. Sunairo can mean to reconcile or settle which conveys the idea of resolving or reconciling differences, especially in a dispute. Settling accounts or disputes by bringing the parties or issues together. The word sunairo does not appear frequently in the New Testament but resonates with themes of unity, reconciliation, and resolution. SUNAIRO - 3V - settle (2), settled (1) - Matt. 18:23; Matt. 18:24; Matt. 25:19. No uses in the Septuagint. QUESTION - What is the meaning of the Parable of the Unforgiving/Unmerciful Servant? ANSWER - We find the Parable of the Unforgiving Servant only in Matthew 18:23-35. The Apostle Peter had asked how many times one should forgive, "Till seven times?" and Jesus answered, "Not seven times but seventy times seven" (Matthew 18:21-22). The context of this passage is Jesus teaching His disciples about the "kingdom of heaven." We can take some very important principles from this parable and apply them to our lives today. The servant whose lord forgave him much, ten thousand talents, equivalent to several millions of dollars, was unwilling to forgive another servant who owed him a hundred denarii. A denarius was a day’s wage and was worth approximately sixteen cents. Therefore, compared to what the first servant was forgiven, this was a very small amount. The principle here is, "the one forgiven much should forgive much." In other words, the principle of forgiveness is that grace or forgiveness to another is without limit. The disciples are not to count the number of times they forgive. Rather, as the parable teaches, they are to forgive much because God has forgiven much. In the Parable of the Unforgiving Servant, Jesus is presenting a new principle that is similar to the basis of the forgiveness command for believers found in Ephesians 4:32, "And be ye kind to one another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you." Jesus is teaching His disciples pre-cross, and therefore in the pre-church age, but the basis for forgiveness is the same. Because God has forgiven us, we are to forgive each other. Therefore, because we have received much grace, "while we were yet sinners Christ died for us" (Romans 5:8), we are commanded to give that same grace to others. In the Parable of the Unforgiving Servant, the first servant’s debt was forgiven, and he was not required to repay until his unforgiving nature was discovered. In contrast, our sin debt was paid in full by Christ and is the only basis for God’s forgiveness. We cannot repay our debt to God or earn our salvation. It is a gift of grace (Ephesians 2:8-9). Therefore, in the Parable of the Unforgiving / Unmerciful / Unjust Servant, Jesus is teaching His disciples, and us by extension, that forgiveness should be in like proportion to the amount forgiven. The first servant had been forgiven all, and he then should have forgiven all. In like manner, a child of God by faith through Christ has had all sins forgiven. Therefore, when someone offends or sins against us we should be willing to forgive him from a heart of gratitude for the grace to which we ourselves are debtors. Norman Geisler (Source: When Cultists Ask) - MATTHEW 18:23–35—Can one’s forgiveness be canceled once it is given, as Seventh-Day Adventists claim? MISINTERPRETATION: Based on the Parable of the Unmerciful Servant (Matt. 18:23–35), Seventh-day Adventists teach that one’s forgiveness can be canceled after it has been bestowed. They claim that “the actual blotting out of sin, therefore, could not take place the moment when a sin is forgiven, because subsequent deeds and attitudes may affect the final decision. Instead, the sin remains on the record until the life is complete—in fact, the Scriptures indicate it remains until the judgment” (Seventh-day Adventists Answer Questions on Doctrine, 1957, 441). CORRECTING THE MISINTERPRETATION: This is a parable, and parables should not be taken literally. They have a point to make, and that point is illustrated in the parable of which not every aspect is to be taken literally. For example, God is illustrated as an “unjust judge” in one parable (Luke 18:1–18), but the point is not to teach about the attribute of God’s justice but that he is merciful in answering persistent prayer. The Bible makes it unmistakable that God does not renege on his promises. Paul declared that “God’s gifts and his call are irrevocable” (Rom. 11:29 NIV). God does not take back what he gives in grace. Many other passages of Scripture teach that salvation is an unconditional gift (John 10:26–29; Rom. 8:36–39). And God’s Word does not contradict itself. Matthew 18:24 “When he had begun to settle them, one who owed him ten thousand talents was brought to him. owed: Lu 7:41,42 13:4 *marg: Lu 16:5,7 Related Passages: Ezra 9:6 and I said, “O my God, I am ashamed and embarrassed to lift up my face to You, my God, for our iniquities have risen above our heads and our guilt has grown even to the heavens. AN INSURMOUNTABLE DEBT OWED When he had begun (archo) to settle (sunairo) them, one who owed (opheiletes - under obligation) him ten thousand talents (talanton) was brought (prosago) to him - Jesus begins this illustration by describing the debt of the slave as essentially so large that it would be impossible for him to pay it back or work it off in many lifetimes! BDAG on the incredible debt of 10,000 talents - In our lit. only in Mt 18:24; 25:15-28. In 18:24, at 6,000 drachmas or denarii to the Tyrian talent, a day laborer would need to work 60,000,000 days to pay off the debt. Even assuming an extraordinary payback rate of 10 talents per year, the staggering amount would ensure imprisonment for at least 1,000 years. Ten thousand talents combines the largest Greek numeral with the largest unit of currency. -- New Bible Commentary p928 (borrow) C H Spurgeon Commentary - Ten thousand talents was an immense amount for a servant to owe his king. Some reckon that it was equivalent to two millions of our money. It was debt which could not be paid; overwhelming, and almost incalculable. This debt cropped up as soon as the king had begun to reckon: it was a matter of notoriety, too vast to be concealed. The debtor was brought bound before his lord, but his vast debt was his strongest bond ten thousand talents! Yet what is this amount to the burden of our obligations to God? O my soul, humble thyself as thou answerest the question, “How much owest thou?” NET NOTE - A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).” Talents (5007) talanton means a balance, hence that which is weighed, i.e. a talent (about 3000 shekels in weight, cf. 3603) Over time, it came to represent a unit of currency in the ancient world, denoting a very large sum of money or material wealth. (1) as a measure of weight varying in size from 28 to 36 kilograms, or 60 to 80 sixteen-ounce pounds, equivalent to 3,000 Hebrew shekels; When used for precious metals, it represented a significant amount of monetary value. (2) as a large unit of money varying in value with the metal involved, whether gold, silver, or copper, it is possible to translate variously as millions, thousands, or hundreds (of dollars, francs, pesos, etc.) A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day's wage for a worker. Louw Nida states, "a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much)." In a broader sense, talanton took on a metaphorical meaning of resources, gifts, or abilities entrusted to someone for stewardship. Talanton symbolizes the profound responsibility of stewardship. Whether in finances, gifts, time, or opportunities, God calls His followers to use and multiply what He has entrusted to them for His glory and the benefit of others. TALANTON - 14X/8V - talent(3), talents(11). Matt. 18:24; Matt. 25:15; Matt. 25:16; Matt. 25:20; Matt. 25:22; Matt. 25:24; Matt. 25:25; Matt. 25:28 TALANTON IN THE SEPTUAGINT - Ex 25:39 (Hebrew = kikkar - most common meaning is that of "talent." This unit of monetary value was doubtless disk-shaped, the precursor of the coin (not minted until the late seventh-early sixth century b.c. and not widely used until Persian times). A talent, according to Obadiah inscriptions (it is presumed to be the same for the Israelites) was the weight of 3000 shekels, ca. sixty-five pounds. However, there is an enormous amount of debate, and a biblical talent could conceivably weigh ten more pounds. In any case, it is the largest unit of weight (and thus, value) measure in the Hebrew Bible.); Ex 38:24; Ex 38:25; Ex 38:27; Ex 38:29; 2 Sam. 12:30; 1 Ki. 9:14; 1 Ki. 9:28; 1 Ki. 10:10; 1 Ki. 10:14; 1 Ki. 16:24; 1 Ki. 20:39; 2 Ki. 5:5; 2 Ki. 5:22; 2 Ki. 15:19; 2 Ki. 18:14; 2 Ki. 23:33; 1 Chr. 19:6; 1 Chr. 20:2; 1 Chr. 22:14; 1 Chr. 29:4; 1 Chr. 29:7; 2 Chr. 3:8; 2 Chr. 8:18; 2 Chr. 9:9; 2 Chr. 9:13; 2 Chr. 25:6; 2 Chr. 25:9; 2 Chr. 27:5; 2 Chr. 36:3; Ezr. 7:22; Ezr. 8:26; Est. 1:7; Est. 3:9; Est. 4:7; Zech. 5:7; Matthew 18:25 “But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. commanded: Lev 25:39 2Ki 4:1 Ne 5:5,8 Isa 50:1 "THE WEIGHT OF AN UNPAYABLE DEBT Other appropriate titles might be "A Debt Beyond Repayment" "The Burden of a Debt Unpaid" "When the Bill Comes Due" "A Debt Too Great, A Mercy Too Deep" "The Path to Redemption Begins" "The Stage for Mercy is Set" "A Family Sold, A Lesson Told" "A Servant’s Debt, A King’s Verdict" But since he did not have the means to repay (apodidomi) , his lord (kurios) commanded (keleuo) him to be sold (piprasko), along with his wife and children (teknon) and all that he had, and repayment to be made (apodidomi) - Given the astronomical debt, the lord orders an unspeakable payment which includes his beloved wife and children. C H Spurgeon Commentary - The debtor was penniless: he had not to pay. The creditor takes possession of the man: his lord commanded him to be sold. His wife, his children, and all that he had were to be sold also; but all put together, when payment was to be made, it came to nothing compared with the enormous debt. The sale of the man and his family was according to Oriental justice: the generous lord here described did not hesitate to exact it, and the debtor himself raised no question about the righteousness of the proceeding. Our Lord does not justify the act of the lord in the story: he simply uses the custom as a part of the scenery of his parable. We may be thankful that the spirit of Christianity has utterly abolished a law which made unoffending children suffer for their father’s default, by the loss of their liberties. The servant was in a sad plight indeed when nothing remained his own, and even his own personality was sold away from him. He had not to pay; yet by royal order payment was to be made: he was wretched indeed. Matthew 18:26 “So the slave fell to the ground and prostrated himself before him, saying, ‘Have patience with me and I will repay you everything.’ ‘Have patience: Mt 18:29 Lu 7:43 Ro 10:3 PLEASE LENGTHEN THE FUSE LORD So the slave (doulos) fell (pipto) to the ground and prostrated (proskuneo) himself before him, saying, ‘Have patience (makrothumeo) with me and I will repay (apodidomi) you everything - The verb makrothumeo calls for one to show forbearance or longsuffering. The root of the verb literally means something like "a long burn" which pictures a long fuse before a bomb explodes (see also makrothumia). The slave is in effect asking for his lord to lengthen the fuse, so to speak! Have patience (makrothumeo) is in the form of a command (aorist imperative), but clearly the slave is not commanding his lord to show mercy, but the command is more like an urgent plea to lease do this now. The slave falling and prostrating reflects his recognition of his master's authority and his utter helplessness as suppliant. His appeal is in hope that the master would respond with mercy and not justice. This slave is a picture of us all for We all owed a debt we could not pay. Jesus paid a debt He did not owe. C H Spurgeon Commentary - He could not pay, but he could humble himself before his lord. He fell down and worshipped him. He owned the debt, and begged for time “Have patience with me .” Moreover; he gave a promise to discharge his obligations: “I will pay thee all. ” The promise was not worth the breath which spoke it. It is a very usual thing for men who can incur an enormous debt to make light of the payment, and fancy that a bill at three months is as good as gold. They dream that time is money, and that a promise is a payment. Many a poor sinner is very rich in resolutions. This servant debtor thought he only needed patience; but indeed he needed forgiveness! It seems strange that he did not see this, since the debt was so great, and he had nothing wherewith to pay, but was utterly bankrupt: yet it is a well known fact, that men do not see their true condition before the Lord God, even when they perceive that in many things they come short. Martin Luther - Before the king drew him to account, he had no conscience, does not feel the debt, and would have gone right along, made more debt, and cared nothing about it But now that the king reckons with him, he begins to feel the debt. So it is with us. The greater part does not concern itself about sin, goes on securely, fears not the wrath of God. Such people cannot come to the forgiveness of sin, for they do not come to realize that they have sins. They say indeed, with the mouth that they have sin; but if they were serious about it they would speak far otherwise. This servant, too, says, before the king reckons with him, so much I owe to my lord, namely ten thousand talents;... But now that the reckoning is held, and his lord orders him, his wife, his children, and everything to be sold, now he feels it. So, too, we feel in earnest when our sins are revealed in the heart, when the record of our debts is held before us.... Then we exclaim: I am the most miserable man, there is none as unfortunate as I on the earth! Such knowledge makes a real humble man, works contrition, so that one can come to the forgiveness of sins. NET NOTE - Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy. TECHNICAL NOTE - The majority of MSS (א L W 058 0281 f1, 13 33 𝔐 it syp,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sys,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic. Prostrated (bowed down) (4352) proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneo may be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo . PROSKUNEO IN THE GOSPELS - Matt. 2:2; Matt. 2:8; Matt. 2:11; Matt. 4:9; Matt. 4:10; Matt. 8:2; Matt. 9:18; Matt. 14:33; Matt. 15:25; Matt. 18:26; Matt. 20:20; Matt. 28:9; Matt. 28:17; Mk. 5:6; Mk. 15:19; Lk. 4:7; Lk. 4:8; Lk. 24:52; Jn. 4:20; Jn. 4:21; Jn. 4:22; Jn. 4:23; Jn. 4:24; Jn. 9:38; Jn. 12:20; Matthew 18:27 “And the lord of that slave felt compassion and released him and forgave him the debt. moved: Jdg 10:16 Ne 9:17 Ps 78:38 86:5,15 145:8 Ho 11:8 THE MASTER MOVED BY MERCY Other titles might be "Freedom Through Forgiveness" "An Act of Undeserved Mercy" "Mercy Triumphs Over Justice" "From Debt to Deliverance" "Debt Erased, Freedom Restored" "Set Free by Mercy" "A Debtor to Mercy Alone" (see Toplady's hymn below) "Grace Overflows Where Debt Abounds" And the lord (kurios) of that slave (doulos) felt compassion (splanchnizomai) and released (apoluo) him and forgave (aphiemi) him the debt - The master responds to the slave's desperate plea for patience (Mt 18:26), with far more than patience, instead showing deep, gut-level empathy, overwhelming mercy and forgiveness of an impossible-to-repay debt. Note that the master set the slave free from any obligation to repay the debt, doing so not because the slave deserved it but because he sought to bestow a free gift, a beautiful picture of our Father's gift of grace to sinners such as us. The penniless debtor was unbound, and his debt was forgiven him: his lord loosed him, and forgave him. John