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John MacArthur · Citado em PreceptAustin
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MacArthur- Ironically, while Jesus spoke of His personal suffering, they argued about their personal glory. This was a disturbing and potentially disastrous development. These men were the first generation of gospel preachers, and would be the leaders of the soon to be founded church. With so much riding on them and so much opposition from the hostile world, they needed to be unified and supportive of each other. The danger revealed here is that pride ruins unity by destroying relationships. Relationships are based on loving sacrifice and service; on selfless deferring to and giving to others. Pride, being self-focused, is indifferent to others. Beyond that, it is ultimately judgmental and critical, and therefore divisive. Because of that, pride is the most common destroyer both of relationships and churches. It plagued the Corinthian church, causing Paul to ask, “For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?” (1 Cor. 3:3; cf. 2 Cor. 12:20). Knowing that pride is the wedge Satan uses to split churches and splinter relationships, the Lord stressed to the disciples the crucial necessity of humility. (See MacArthur Commentary) The Lord had just spoken to them about His humiliation, but all they could think about was their exaltation! -- John MacArthur THOUGHT - Lord, keep us mindful that we are all equal at the foot of the old rugged Cross, all blessed beneficiaries of Thy amazing grace and love lavished upon us in Christ and let the thought of His eternal exaltation expel the temporal temptation to prideful exaltation. For Thy glory, in the Name of the Exalted One, Christ Jesus. Amen As Leon Morris this says "How far the disciples were from the spirit of Jesus...Jesus had just spoken of his sacrificial death for sinners (Mt 17:22-23+). They were speaking of their pride of place. This may be part of the reason for their inability to understand. They were thinking of themselves, He of others." (See The Gospel According to St. Luke) William
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MacArthur - When speaking of genuine salvation, Jesus made an apt comparison to the characteristics of young children. To be saved, you must come to Christ with the dependent attitude and outlook of a little child: simple, helpless, trusting, unaffected, unpretentious, and unambitious. It’s not that children are without sin, but that they are naïve and unassuming, dependent on others and free from selfish claims to grandeur. They submit to the care of their parents and other loved ones, relying on them to meet all their needs. That’s the kind of humble and dependent attitude anyone must have who seeks to enter the kingdom of Jesus Christ. Truth for Today: A Daily Touch of God's Grace - Page 240 Martyn Lloyd-Jones - The ultimate sin of man is pride of intellect. That is why it is always true to say that ‘Not many wise men after the flesh, not many mighty, not many noble are ‘called’. The wise man after the flesh wants to understand. He pits his brain against God’s wisdom, and he says, ‘I don’t see’. Of course, he doesn’t. And Christ says to him, ‘Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven’. (Matthew 18:3) Vance Havner - A Day In Disney World Sara and I visited Disney World and were swallowed up in sixty thousand tourists from everywhere. I soon found myself calling it Dizzy World! Why does this avalanche of people descend on this land of fantasy? For one reason—because it is an escape from reality. Everybody is trying to get away from it all. Some go to the movies or opera, some to the ball game. Some play bridge all afternoon. When we were children we read Alice in Wonderland, Cinderella, Robinson Crusoe, The Wizard of Oz. Some take the wrong road and turn to drugs, alcohol, immorality, religious orgies, demonic cults, magic. Walt Disney was a genius who created a wonderland of innocent make-believe enjoyed by adults and children alike. Don't forget that Dad spends more time than Junior playing with the electric train he bought for his son! But one does not have to go to Disney World or to any Shangri-La to get away from it all. We do not have to escape from reality. There are two worlds of Reality—the natural and the spiritual.... "the things which are seen are temporal; but the things which are not seen are eternal" (2 Corinthians 4:18). We can live in another world while we live in this one—in a world of spiritual reality in the midst of this present natural world. Jesus came to tell us about the Kingdom of Heaven. All who trust and follow Him belong to that kingdom. Christians are not citizens of earth trying to get to heaven but citizens of heaven making their way through this world. The keys to this kingdom are conversion and childlikeness The keys to this kingdom are conversion and childlikeness (see Matthew 18:3). When we are born again, we enter a second childhood as children of God. Some are worldly, some are unworldly, some are otherworldly. A little boy in a parade of youngsters was marching out of step. It turned out that he had a transistor radio under his coat and was keeping step with music from a thousand miles away! So does the Christian march through this world keeping step with the drumbeats of heaven. He does not stand on Jordan's stormy banks casting a wishful eye toward Canaan—he dwells now in Beulah Land. He tastes the powers of the age to come. The blessed assurance that Jesus is his is a foretaste of glory divine. This other world is not a make-believe realm of fantasy. We know that we are dead and risen with Christ. We accept it, affirm it, and act upon it. The childlike Christian has a sense of wonder far more marvelous than the delight of a youngster in Disney World. He is a new creature to whom all things have become new. He drinks of a new wine that leaves no hangover. There will be trouble and hardship as we pilgrims and strangers, exiles and aliens travel toward that city with foundations whose builder and maker is God. We groan in this tabernacle but we know that all things work together for good to us, and that our light affliction (which is but for a moment) works for us a far more exceeding and eternal weight of glory. The early church shook that age because it had learned to live in two worlds at once with a simple faith, a pilgrim character, and a blessed hope. Then Constantine came along and made Christianity popular and the church at home in this world. We need a new band of pilgrims who make their way through these lowlands in childlike wonder while creation stands on tiptoe waiting for the manifestation of the sons of God—those who "ply their daily task with busier feet because their secret souls a holier strain repeat." They do not escape from Reality—they triumph over it and find a life more wonderful than all the Disney Worlds that man could ever devise. A W Tozer - WHY BE ARTIFICIAL? Mornings with Tozer: Daily Devotional Readings - Page 28 Except ye…become as little children, ye shall not enter into the kingdom of heaven. Matthew 18:3 Christian men and women who have sincerely knelt at the feet of Jesus and have surrendered themselves to His meekness have found a comforting and satisfying place of rest. They have discovered that we do not have to worry about what people think of us—as long as God is pleased! We are no longer plagued with the heavy burden of artificiality. Think of the millions who live in secret fear that someday they will be careless and by chance an enemy or a friend will be allowed to peep into their poor, empty souls. Bright people are tense and alert in fear that they may be trapped into saying something common or stupid. It is plain to see that the heart of the artificial worldling is breaking under the burden, under the weight of pretense and pride. To men and women everywhere, Jesus says, “Come unto Me, and I will give you rest!” He offers His grace and His mercy—blessed relief that comes when we accept ourselves for what we are and cease to pretend! If a person is what the world calls an honest moral man, if he does justly, and loves a little mercy, is now and then good-natured, reaches out his hand to the poor, receives the sacrament once or twice a year, and is outwardly sober and honest; the world looks upon such an one as a Christian indeed, and doubtless we are to judge charitably of every such person. There are many likewise, who go on in a round of duties, a model of performances, that think they shall go to heaven; but if you examine them, though they have a Christ in their heads, they have no Christ in their hearts. GEORGE WHITEFIELD* The First One You Must Bring Many years ago I used to lead a thing at St. Peter’s called The Children’s Church. There was a little girl who was a member many years ago. Jillie was 10 at the time. We’d been studying Matthew’s gospel, and in those days at the end of the year we set these poor kids an examination—a written examination. Having asked them 30-odd academic questions, I permitted myself a final personal one. This is what I said, because we’d been studying the Gospel of John, John 1: “Andrew brought Simon to Jesus. Philip brought Nathaniel to Jesus. Whom have you brought to Jesus?” Do you know what Jillie answered? “I have brought myself to Jesus.” She was quite right. Have you? You can’t bring anybody else till you’ve brought yourself. —John R. W. Stott, “Keeping the Right Company,” Preaching Today, Tape No. 46. Oswald Chambers - Continuous conversion Except ye be converted, and become as little children.… Matthew 18:3. These words of Our Lord are true of our initial conversion, but we have to be continuously converted all the days of our lives, continually to turn to God as children. If we trust to our wits instead of to God, we produce consequences for which God will hold us responsible. Immediately our bodies are brought into new conditions by the providence of God, we have to see our natural life obeys the dictates of the Spirit of God. Because we have done it once is no proof that we shall do it again. The relation of the natural to the spiritual is one of continuous conversion, and it is the one thing we object to. In every setting in which we are put, the Spirit of God remains unchanged and His salvation unaltered but we have to “put on the new man.” God holds us responsible every time we refuse to convert ourselves, our reason for refusing is wilful obstinacy. Our natural life must not rule, God must rule in us. The hindrance in our spiritual life is that we will not be continually converted, there are ‘wadges’ of obstinacy where our pride spits at the throne of God and says—‘I won’t.’ We deify independence and wilfulness and call them by the wrong name. What God looks on as obstinate weakness, we call strength. There are whole tracts of our lives which have not yet been brought into subjection, and it can only be done by this continuous conversion. Slowly but surely we can claim the whole territory for the Spirit of God He interprets Jesus' words in Matthew 18:3—"Unless you change and become like little children, you will never enter the kingdom of heaven"—as a call for ongoing spiritual transformation. Chambers writes that this transformation isn't a one-time event but a daily turning to God with childlike trust and humility (cf Ro 12:1, "daily" in Lk 9:23). He warns against relying solely on our own understanding, urging believers to continually align their natural inclinations with the guidance of the Holy Spirit. This process requires persistent submission and the willingness to let God govern every aspect of our lives, aka "surrender" to His good, and acceptable and perfect will. Chambers further explains that in every new situation, the Spirit of God remains unchanged, and His salvation unaltered, but we must "put on the new man" (Ephesians 4:24). He cautions that refusing this ongoing conversion can hinder spiritual growth, as areas of self-will and pride resist submission to God's authority. By embracing continuous conversion, believers can gradually surrender all aspects of their lives to the Spirit of God, fostering deeper spiritual maturity. Spurgeon Study Bible - Mt 18:3 “ ‘Truly I tell you,’ he said, ‘unless you turn and become like children, you will never enter the kingdom of heaven.’ ” Someone said to me, “This is a growing day.” “Ah,” I said, “I hope we shall all grow spiritually.” “Which way?” he asked, “smaller or larger?” Let it be smaller; that will certainly be the surest way of growth. If we can become much less today, we shall be growing. We have grown up, as we call it; today let us grow down and become as little children, or else we shall not enter into the kingdom of heaven. Matthew 18:4 “Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. humbles: Mt 23:11,12 Ps 131:1,2 Isa 57:15 Lu 14:11 1Pe 5:5 Jas 4:10 greatest: Mt 18:1 20:26,27 Mk 10:43 Lu 9:48 Related Passages: 1 Peter 5:5+ You younger men, likewise, be subject (aorist imperative see our need to depend on the Holy Spirit to obey) to your elders; and all of you, clothe yourselves (aorist imperative see our need to depend on the Holy Spirit to obey) with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE. James 4:10+ Humble (aorist imperative see our need to depend on the Holy Spirit to obey) yourselves in the presence of the Lord, and He will exalt you. THE WAY UP IS DOWN! Other titles could be "The Greatness of Humility" "Childlike Humility in God's Kingdom" "Becoming Great by Becoming Small" "The Path to True Greatness" "Humble Hearts, Heavenly Rewards" "The Childlike Spirit of the Kingdom" "Greatness Redefined by Humility" "The Kingdom Belongs to the Humble" "Small in Spirit, Great in God’s Eyes" "The Secret to Kingdom Greatness" "Lessons in Humility from a Child" "True Greatness Through Submission" "The Power of a Humble Heart" "Becoming Like a Child to Enter the Kingdom" "The Childlike Key to Heaven’s Kingdom" "The Greatness of Childlike Dependence" "Walking Humbly in the Kingdom" "A Little Child Leads the Way" "From Humility to Heavenly Honor" "The Greatest in Heaven: The Humble" See Spiritual Paradox in the Christian Life and related article Paradoxes in the Christian Life Whoever then - This pronoun means what follows has universal application and relevance. Jesus narrows down His focus on the attribute of humility. Humbles (tapeinoo aorist active) himself as this child (paidion), he is the greatest (megas/meizon) in the kingdom (basileia) of heaven (ouranos) - Here Jesus gives the definitive answer to the prideful question of the disciples in Mt 18:1+. One can imagine the facial expressions on the twelve as they heard Jesus' description of greatness! Humbling oneself like a child means acknowledging your limitations and asking for and depending on God’s help without hesitation or shame. A childlike humble attitude reflects a heart that depends entirely on God. True greatness in God’s kingdom is found not in self-exaltation but in self-lowering, serving others (cf Mk 10:45+), and fully relying on God’s grace. Humility is to the Christian what ballast is to the ship; it keeps him in his proper position and regulates all his thoughts and feelings. -- Archibald Alexander What does humbling oneself like a child look like, keeping in mind that one can only do this because of God's grace? It is one who manifests a teachable spirit, a willingness and openness to correction and guidance from God's Word, God’s Spirit, and God's children (other believers). It is one who like a child serves others without expecting recognition. It is one who like a child recognizes that everything they have and need comes from their heavenly Father (cf Jas 1:17+). In sum, humility, as taught by Jesus, involves adopting the qualities of a child which include trust, dependence, teachability, and a willingness to take a lowly position. It is a countercultural posture that leads to true greatness in God’s kingdom and transforms both our relationship with God and with others. Theodore H Robinson says "It is not merely the simplicity of the child that Jesus has in view, it is even more the fact that he is starting life afresh, with no preconceived notions; the saying means much the same as the Johannine 'Ye must be born again'" (Borrow Gospel of Matthew page 152) R T France points out that "Humbles himself does not refer to arbitrary asceticism or a phoney false modesty…but the acceptance of an inferior position (as Jesus did, Philippians 2:8, where the same phrase is used).” (See Matthew: An Introduction and Commentary - Page 274) As Warren
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MacArthur - When anyone welcomes with an open heart a Christian as an honored guest and friend, he welcomes Christ as his guest and friend. When he treats any Christian with tenderness and kindness, he treats Christ in the same way. (Matthew Commentary - Page 103) ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’ -- Jesus Christ (Mt 25:40) D A Carson - “They are not welcomed because they are great, wise, or mighty, but because they come in Jesus’ name – i.e., they belong to him.” (See Matthew) David Guzik makes an interesting observation - It is easy to actually despise the humble. They are the losers; the kind who will never make it in our competitive and aggressive and get-ahead world. Yet when we despise humble people, we also despise Jesus. C H Spurgeon Commentary - It is no small thing to be able to appreciate humble and lowly characters. To receive one childlike believer in Christ’s name is to receive Christ. To delight in a lowly, trustful character is to delight in Christ. If we count it a joy to do service to such persons, we may be sure that we are therein serving our Lord. Those who receive little ones in Christ’s name will grow like them, and so in another way will receive Christ into their own souls. Receives (1209) dechomai = middle voice of a primary verb) means to to receive something offered or transmitted by another (Luke 2:28). To take something into one's hand and so to grasp (Luke 2:28, 22:17). To be receptive to someone (Mt 10:14, 40). To take a favorable attitude toward something (Mt 11:14). Dechomai means to accept with a deliberate and ready reception of what is offered, to receive kindly and so to take to oneself what is presented or brought by another. It means to welcome as a teacher, a friend, or a guest into one's house. The word describes accepting persons with open arms, minds, and hearts, even going beyond normally expected gracious hospitality. The term was often used of welcoming honored guests and meeting their needs with special attention and kindness. TODAY IN THE WORD The church was attracting more visitors, the new worship team sounded almost professional, and giving was starting to increase. The pastor had one concern, though: a woman with Down Syndrome had started to attend church, and she sat near the front and worshiped in a way that could only be described as exuberant. He and his staff decided to tell her that she needed to sit in the back so she wouldn't disturb others. Hurt and confused, the woman left the church, never to return. Our passage instructs the people of Christ never to dismiss “the least of these” in an effort to improve our image or self-importance. The themes of this chapter are humility and forgiveness—and the way that these qualities impact relationships. The disciples finally understood that Jesus was introducing the kingdom of heaven, but they were confused about what that meant. They asked who would be the greatest (Mt 18:1). Jesus explained how wrong their perspective was: only those who recognize their vulnerable neediness will have the humility that characterizes those in His kingdom (Mt 18:4). In the context of humility and sacrificial love, Jesus outlined how to handle the inevitable sin that will come among people. We might be tempted to think that humility and love would mean that we should just overlook the sins of others—but failure to confront sin means that we condone it. Allowing our brothers and sisters to continue in sin is the opposite of love. Confrontation requires humility and forgiveness. We should not imagine that this is easy, either to confront or to be confronted. But Jesus next tells us what we must remember: how much we have been forgiven. The Unmerciful Servant had been forgiven a debt of millions of dollars, and then held the one who owed him a few dollars in prison. When we are tempted to demand our rights, we must remember our true place in the kingdom: lost sheep that have been rescued and forgiven by our merciful, great God. TODAY ALONG THE WAY Our Lord compared His followers to little children, and He also demonstrated His love and concern for children (Mt 18:5-6). This love and concern should characterize us as well. The world has no shortage of children who need the sacrificial love of God's people. Pray about how you can tangibly show this love: does your church need more Sunday school teachers? Could you support a child through Compassion International? Perhaps you could serve as prayer warrior for children in your family or neighborhood. Matthew 18:6 but whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea. Causes...to stumble: Ps 105:15 Zec 2:8 Mk 9:42 Lu 17:1,2 Ac 9:5 Ro 14:13-15,21 Ro 15:1-3 1Co 8:9-13 10:32,33 2Th 1:6-9 little: Mt 18:10,14 Zec 13:7 Lu 17:2 Related Passages: Mark 9:42+ “Whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea. Zechariah 2:8 For thus says the LORD of hosts, “After glory He has sent me against the nations which plunder you, for he who touches you, touches the apple of His eye. Romans 14:13-15; 21+ Therefore let us not judge one another anymore, but rather determine this–not to put an obstacle or a stumbling block in a brother’s way. 14 I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean. 15 For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Christ died....14:21 It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles. 1 Corinthians 8:13+ Therefore, if food causes my brother to stumble, I will never eat meat again, that I might not cause my brother to stumble. A HEAVY MILLSTONE DON'T STUMBLE OVER THIS WARNING AGAINST STUMBLING BELIEVERS But (term of contrast) whoever causes (skandalizo) one of these little ones who believe (pisteuo - present tense) in Me to stumble (skandalizo) (NET = "causes to sin") Jesus had just spoken of the great privilege of one who was like a little child, and now switches to warn those who would act against a little child clearly referring now to believers (pisteuo - present tense). Again Jesus uses the pronoun "whoever" to emphasize the universal aspect of His warning, applicable to believers and non-believers! To cause them to stumble clearly means to cause them to commit sin. The idea is that the whoever is leading the little ones to do something they do not understand as sin. To cause them to stumble clearly means to cause them to commit sin John MacArthur - The verb skandalizo (to stumble) literally means “to cause to fall,” and the Lord is therefore speaking of enticing, trapping, or influencing a believer in any way that leads him into sin or in any way makes it easier for him to sin. A person who is responsible for causing a Christian to sin commits an offense against Christ Himself as well as against the Christian. (See Matthew Commentary - Page 104) It would be better (sumphero) for him (the one causing a believer to sin) to have a heavy millstone (see note) hung (kremannumi) around his neck, and to be drowned in the depth of the sea (thalassa) - A heavy millstone is more literally rendered "millstone of a donkey," referring to huge hour glass-shaped (see picture above; see article in Zondervan Dictionary) millstones turned by donkeys and used for grinding grain. Such millstones, weighing hundreds of pounds, were discovered in Capernaum and can still be seen there today. Jesus is referring to a millstone like that in the picture above, a millstone that was pulled around by a donkey. He is saying that to lead a believer into sin would result in a punishment worse than the greatly feared picture of drowning. “The very picture of drowning had its terror for the Jew. Drowning was sometimes a Roman punishment, but never Jewish.” (Barclay) "The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus' views concerning those who cause others who believe in Him to sin." (NET NOTE) It is interesting to recall the context where the disciples were arguing over who was the greatest and undoubtedly were causing one another to become angry (to sin)! Jesus warning would have caused them to recoil with some degree of trepidation at the repayment to those who cause others to sin! THOUGHT - Are my words, actions and choices helping others grow in their faith, or are they creating confusion or setting up stumbling blocks? Am I sensitive to the spiritual struggles or convictions of my brethren (Gal 6:1-2+)? Do my words and actions align with the example of Christ (1Jn 2:6+), so that my life provides a positive example for my brethren to imitate (cf 1Co 11:1+)? MacArthur on a heavy millstone...to be drowned adds that "The Romans sometimes practiced this form of execution by tying a heavy stone around a criminal's neck and dropping him overboard in deep water. Such a pagan form of execution was unimaginably horrible to Jews, perhaps in some respects more fearful even than crucifixion. Yet Jesus said that suffering such a terrifying death would be better than causing even one of His people to sin." (See Matthew Commentary) C H Spurgeon Commentary - To bless a little one is to entertain the Savior himself. To set one’s self to pervert the simple, or to molest the humble, will be the sure way to a trerrible doom. Little ones which believe in Jesus are specially under his guardian care, and only the desperately malicious will attack them, or seek to make them stumble. Such an evil person will gain nothing, even should he win the easy victory he looks for: he will, on the contrary, be preparing for himself a terrible retribution. It were better for him that the biggest of milestone, such as would be used in a mill worked by an ass, were hanged about his neck, and that he, himself, were then hurled overboard, and drowned in the depth of the sea. He will surely, sink infamously, sink never to rise again. The haters of the humble are among the worst of men, for their enmity is unprovoked. They may hope to rise by oppressing or duping the simplehearted; but such conduct will prove their certain destruction sooner or later. It is the lowly Lord of the lowly who pronounces this condemnation; and he is soon to be the Judge of quick and dead. Henry
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MacArthur points out that "From this parable we see that Christ's love, illustrated in that of the shepherd, is personal and individual. It does not matter which sheep goes astray. The Lord is equally concerned for any one of them. He is just as much aware and concerned when a poor believer in the slums wanders from Him as when a respected church leader stumbles into sin.The parable also illustrates the truth that the Lord's care for His people is patient. He is infinitely patient with their self-willed, sinful foolishness and He will not give up on a single one, even though that person might be the least promising and the least faithful of all His children. (Matthew Commentary - Page 120) Does he not leave (aphiemi) the ninety-nine on the mountains (oros) and go and search (zeteo - present tense - continuously seeking) for the one that is straying (planao - present tense) - Here we see the fact that the shepherd is willing to leave the 99 (presumably someone was watching for him but that is not part of the story - some writers think they were at some risk) and show that his heart is to seek the lost. He is not waiting for the stray sheep to return. This surely reflects God's desire to seek out and restore the straying believer. He who would not have us despise the little will not have us neglect the lost. C H Spurgeon Commentary - We may not even think harshly of wandering ones. He who would not have us despise the little will not have us neglect the lost. Nay, the lost are to have special consideration. Is not the owner of a flock for the moment more concerned about the one astray, than the ninety and nine which are safe? The lost one is not better than any one of the others, but it is brought into prominence by its condition. It is not to the shepherd the object of deserved blame, much less of contempt; but his main thought is sympathy with its danger, and the fear that it may be destroyed before he can find it. To save it, he makes a mountain journey, in person, neglecting the large flock in comparison with his care of the one. This is good argument for despising none — not only of the least, but of the most erring. How think ye? Ye who yourselves were once astray, and have been restored by the Shepherd and Bishop of souls, how think ye? THOUGHT - Jesus calls His followers to emulate the shepherd’s care by seeking out and helping restore those who stray. While God is the ultimate Shepherd, believers are called to reflect His heart by pursuing and lovingly guiding back those who have wandered from the faith. Are you proactive in reaching out some of His sheep who have gone astray, showing them His love and concern?
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MacArthur adds that "The idea is not that God is compelled to conform to the church's decisions but that, when the church follows Christ's pattern for discipline, it conforms its decisions to what God has already done and thereby receives heaven's approval and authority." Perfect passives are also used in John 20:23+ in regard to forgiving or retaining sins. Believers have authority to declare that Sins are either forgiven or not forgiven when that declaration is based on the teaching of God's Word. If a person has received Jesus Christ as Savior and Lord, the church can tell him with perfect confidence that his sins are loosed, that is, forgiven, because he has met God's condition for forgiveness, namely, trust in His Son. If, on the other hand, a person refuses to receive Christ as Savior and acknowledge Him as Lord, the church can tell him with equal confidence that his sins are bound, that is, not forgiven, because he has not met God's condition for forgiveness. (See Matthew Commentary - Page 137) The expressions “bind” and “loose” were common to Jewish legal phraseology meaning to declare something forbidden or to declare it allowed. -- Gotquestions Broadus - Bind and loose, in the Talmud and other Rabbinical writings (Lightf., Wet., Wün., Edersh.), signify to interpret and apply the law and traditions on any subject with strictness or with laxity, and hence in general to forbid or allow. The strict school of Shammai is represented as binding many things which the school of Hillel loosed. Comp. on Mt 19:3. In Rabbinical phrase it would be said that in Acts 15:10 Peter advocated loosing what the Judaizers wished to bind. (Matthew 16 Commentary) Grant Osborne - The passive verbs used here are divine passives (ED: "shall have been bound" and "shall have been loosed"), which means that God is behind the community’s decisions regarding forgiveness or condemnation of its wandering sheep/members. (See Matthew - Page 687) Jesus delegates authority to human leaders in the church who are called to govern his church on earth, under his ultimate authority, through the application of his Word. -- ESV Study Bible page 1854 (Borrow) In another note on Matthew 18, Broadus writes that Jesus "is directly addressing the disciples alone (Mt 18:1), probably only the Twelve; but He has just mentioned the action of a church, and so the reference here seems to be not to apostolic action, but to church action (Bleek, Keim). Whatever Christ’s people, assembled in their organized congregation or church, may decide, is ratified in heaven, i.e., by God—unless, of course, the decision be in itself wrong. The point is that the church has God’s authority to decide. The reference here is especially to the settlement of a difficulty between brethren, but the statement is a general one. The power some time before given to Peter (Mt 16:19+), is now clearly given to others; the only question being whether it is to the apostles or to a church."
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MacArthur - Jesus' promises in Mt 18:18,19 have suffered serious misinterpretation throughout the history of the church, the most extreme being the Roman Catholic doctrine that the church has the divine authority to forgive sin. Many charismatics use these promises—along with others, such as those of Matthew 7:7 and Mt 21:22—to claim from God every imaginable blessing and privilege just for the asking. (See Matthew Commentary - Page 137) QUESTION What does the Bible mean by binding and loosing? SEE VIDEO ANSWER - The concept of “binding and loosing” is taught in the Bible in Matthew 16:19+: “I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” In this verse, Jesus is speaking directly to the apostle Peter and indirectly to the other apostles. Jesus’ words meant that Peter would have the right to enter the kingdom himself, that he would have general authority symbolized by the possession of the keys, and that preaching the gospel would be the means of opening the kingdom of heaven to all believers and shutting it against unbelievers. The book of Acts shows us this process at work. By his sermon on the day of Pentecost (Acts 2:14-40), Peter opened the door of the kingdom for the first time. The expressions “bind” and “loose” were common to Jewish legal phraseology meaning to declare something forbidden or to declare it allowed. Peter and the other disciples were to continue Christ’s work on earth in preaching the gospel and declaring God’s will to men and they were armed with the same authority as He possessed. In Matthew 18:18, there is also a reference to the binding and loosing in the context of church discipline. The apostles do not usurp Christ’s lordship and authority over individual believers and their eternal destiny, but they do exercise the authority to discipline and, if necessary, excommunicate disobedient church members. It’s not that the apostles were given the privilege of changing God’s mind, as if whatever they decided on earth would be duplicated in heaven; rather, they were encouraged that, as they moved forward in their apostolic duties, they would be fulfilling God’s plan in heaven. When the apostles “bound” something, or forbade it on earth, they were carrying out the will of God in the matter. When they “loosed” something, or allowed it on earth, they were likewise fulfilling God’s eternal plan. In both Matthew 16:19+ and Mt 18:18, the syntax of the Greek text makes the meaning clear: “Whatever thou mayest bind upon the earth shall be having been bound in the heavens, and whatever thou mayest loose upon the earth shall be having been loosed in the heavens” (Matthew 16:19+, Young’s Literal Translation). Or, as the Amplified Bible puts it, “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.” Jesus taught that the apostles had a special task on earth. Their words of authority, as recorded in the New Testament epistles, reflect God’s will for the church. When Paul declared an anathema on those who pervert the gospel, then we know that anathema was already declared in heaven (see Galatians 1:8–9). QUESTION - Is the Catholic concept of absolution biblical? | GotQuestions.org ANSWER - One common definition of absolution is “the formal remission of sin imparted by a priest, as in the sacrament of penance.” The Roman Catholic Church centers its teaching on the need for absolution, and the priest’s role in obtaining that forgiveness, on a single passage in the Gospel of John. “If you forgive the sins of any, they are forgiven them; If you retain the sins of any, they are retained” (John 20:23+). But does this passage teach the necessity of the Catholic practice of absolution? Does the Bible speak of or condone the practice of absolution? Regarding the forgiveness of sins, the Bible is clear that God alone can forgive sins (Mark 2:7; Luke 5:21), and Christ, being God, has the power to do so, but He never communicated any such power to His apostles, nor did they ever assume any such power to themselves or pretend to exercise it. In fact, it is the mark of antichrist to attempt anything of the kind because, in doing so, one usurps the divine prerogative and places himself in God’s seat. Rather, John 20:23+ is to be understood only in a doctrinal or ministerial way, by preaching the full and free remission of sins through the blood of Christ, according to the riches of God’s grace. To as many as repent of their sins and believe in Christ, all disciples of Christ can confidently declare that all their sins are forgiven for Christ’s sake and to His glory. In John 20:23+, Jesus is speaking directly to His disciples. It is important to note here that He is not just talking to the 11 apostles but also to other followers of Jesus called disciples (see Luke 24), as well as to all who would ever follow Him. This is important because the Catholic Church holds that only their priests (through a “passing of the absolution torch” called apostolic succession) have the authority to grant absolution. The Bible is clear: no priest is needed to mediate between God and man, “For there is one God and one mediator between God and men, the man Christ Jesus” --1 Timothy 2:5+ The Catholic teaching of absolution is not scriptural. If absolution from sin is the meaning of Jesus’ words in John 20:23+, then we must ponder exactly what His intention was when He gave His followers authority to forgive sin (or not). Did He make them judges and invest in them power to pass judiciary sentence, granting or withholding divine pardon, as the Catholic Church teaches? Or did Jesus make them His ambassadors to proclaim forgiveness through faith in His name, as Christians believe? In other words, can a sinner receive forgiveness directly from God through faith, or must he avail himself of the Catholic priest’s mediation? The Bible is clear: no priest is needed to mediate between God and man, “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). The Catholic teaching of absolution is not scriptural. Matthew 18:19 “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. That if: Mt 5:24 21:22 Mk 11:24 Jn 15:7,16 Ac 1:14 2:1,2 4:24-31 6:4 Ac 12:5 Eph 6:18-20 Php 1:19 Jas 5:14-16 1Jn 3:22 5:14-16 Rev 11:4-6 it shall: Jn 14:13,14 16:23 TWO TOGETHER ONE ANSWER Again ("furthermore") I say to you - The adverb again (palin) links this verse with the previous discussion of church discipline (especially the "I tell you the truth of v18). "I say to you" is repeated 6x in Matthew 18 - Mt 18:3, 10, 13, 18, 19, 22. This verse is frequently interpreted as related primarily to intercession of any type, but John MacArthur explains that "to interpret this verse as promising believers a blank check for anything they might agree to ask God for not only does not fit the context of church discipline but does violence to the rest of Scripture. Such an interpretation is tantamount to magic, in which God is automatically bound to grant the most foolish or sinful request, simply because two of His children conspire to ask Him for it. The idea flies in the face of God’s sovereignty and completely undercuts the countless scriptural commands for believers’ obedient submission to His will. (See Matthew Commentary - Page 138) D A Carson adds "These two verses (Mt 18:19-20) should not in this setting be taken as a promise regarding any prayer on which two or three believers agree (v. 20). Scripture is rich in prayer promises (Mt 21:22; John 14:13–14; 15:7–8, 16); but if this passage deals with prayer at all, it is restricted by the context and by the phrase peri pantos pragmatos (NIV, “about anything”), which should here be rendered “about any judicial matter”: the word pragma often has that sense (cf. 1 Cor 6:1; BAGD, s.v.), a sense nicely fitting the argument in Matthew 18. (See The Expositor's Bible Commentary - Abridged Edition) David Abernathy in An Exegetical Summary of Matthew 17-28 has this note summarizing more than 10 conservative commentaries - What specifically is being promised regarding answered prayer? In this setting it is not a promise regarding any prayer on which two or three believers agree. Jesus is referring to any judicial matter [EBC-D A Carson, NAC-C Blomberg]. This concerns prayers for guidance in matters of church discipline [CC-J. Gibbs, BECNT-David Turner, EBC, Lns-R C H Lenski, NAC, NIBC-R Mounce, NIGTC-J. Nolland, NTC-Wm Hendriksen, TH-Barclay Newman, TRT-M. Carlton, WBC-D. Hagner]. We do a disservice to the Scripture if we yank this verse out of context of matters of church discipline (Mt 18:15-18). That if (3rd class condition - note) two of you agree (sumphoneo ~ "symphony") on earth (ge) about anything (literally "every [pas] matter = pragma) that they may ask (aiteo) , it shall be done for them by My Father (pater) Who is in heaven (ouranos) - Who are the two? Many think this applies to the two witness in Mt 18:16. To agree means to agree by talking a thing over. In other words they agree before the formulate their prayer. Regarding the matter of discipline, the two will ask for guidance.
Mateus 18
MacArthur - Jesus also assures His people that He Himself acts with them when they work to purify the church: For where two or three have gathered together in My name, there I am in their midst. Not only does the Father confirm discipline when it is administered according to His Word, but the Son adds His own divine confirmation. This verse is also frequently misinterpreted, though not with such serious error as in the misinterpretations of the two previous verses. To use this statement to claim the Lord’s presence at a small worship service or prayer meeting does not fit the context of church discipline and is superfluous. Christ is always present with His people, even with a lone believer totally separated from fellow Christians by prison walls or by hundreds of miles. The context demands that the two or three are witnesses in the process of discipline. To ask or to do anything in God’s name is not to utter His name but to ask and to work according to His divine will and character. For the witnesses to have gathered in His name is therefore for them to have faithfully performed their work of verifying the repentance or impenitence of a sinning brother or sister on the Lord’s behalf. When the church gathers in the Lord’s name and for His cause and glory, it must be engaged in self-purifying ministry under His power and authority, and with His heavenly confirmation and partnership. (See Matthew Commentary - Page 138) God is present with any legitimate meeting of His people, whatever its size, and there is no need to mishandle Scripture to prove it. David Turner agrees that Mt 18:20 is frequently taken out of the church discipline context and misinterpreted writing "The flippant way in which 18:19 is often cited to assure small meetings of Christians that God is with them is disturbing because it twists a solemn passage into a cliche. No doubt God is present with any legitimate meeting of His people, whatever its size, and there is no need to mishandle Scripture to prove it. Taking this solemn passage out of context cheapens it and profanes the sacred duty of the church to maintain the harmony of its interpersonal relationships. (See Matthew Baker Exegetical Commentary on the New Testament) C H Spurgeon Commentary - The presence of Jesus is the fixed center of the assembly, the warrant for its coming together, and the power with which it acts. The church, however small, is gathered in his name. Jesus is there first: I am in the midst of them . We are gathered together by the holy impulses of Christian brotherhood, and our meeting is in the name of Jesus, and therefore there he is; near, not only to the leader, or to the minister, but in the midst, and therefore near to each worshipper. We meet to do him honor, to hear his Word, to stir each other up to obey his will; and he is there to aid us. However small the number, we make a quorum; and what is done according to the laws of Christ is done with his authority. Hence it is that there is great power in united prayer from such persons: it is Jesus pleading in his saints. This should prevent Christian men from giving or taking offense; for if Jesus be in our midst, our peace must not be broken by strife. QUESTION - What is the meaning of “where two or three are gathered” SEE VIDEO ANSWER - Matthew 18:20 is often used to give legitimacy to a small prayer meeting or church service. The pastor might say something like “There are just a few of us here tonight, but we are glad that we don’t have to have a huge crowd for God to listen to us. After all, Jesus promises, ‘Where two or more are gathered in my name, I am there.’” This sounds comforting until it is analyzed and taken to its logical conclusion. What if there are not two? What if there is only one who is praying in isolation? Does that mean Jesus is not there? If the answer is “no,” then we come back to asking, “What does Matthew 18:20 really mean?” We will take a look at the context of “where two or three are gathered.” The NIV groups Matthew 18:15–20 together as one paragraph. The paragraph divisions, of course, are not an inspired part of the text, as the originals were written without any spaces. However, the NIV paragraph division is based on the content of the passage and seems to be right on target in this case. Matthew 18:15–17 tells how to deal with sin in the church; it is a passage on what is commonly called “church discipline”: “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.” Verse 18 then gives assurance that, when this process is followed, God is working in it: “Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” And then, verses 19–20 give a final assurance: “Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. For where two or three gather in my name, there am I with them.” The context of “where two or three are gathered together in my name” ....has to do with church discipline and the confrontation of the wayward sinner The context of “where two or three are gathered together in my name” (Matthew 18:20KJV) has to do with church discipline and the confrontation of the wayward sinner. In verse 16, the principle has been invoked of needing “two or three witnesses” in making an accusation (cf. Deuteronomy 19:15). It seems that the mention of “two or three” in verse 20 echoes that principle; the “two or three” are confronting sin in the church. Jesus cites the Old Testament Law that said an accusation from a single individual is insufficient to bring action in a criminal case. However, two or three witnesses who agree are sufficient to establish a matter. The law in Deuteronomy regulated a human court. Jesus applies this to the “heavenly court.” When the erring brother or sister in the church is confronted by “two or three witnesses” and refuses to repent, these witnesses bring the matter before the church. Jesus assures us that, when this happens, it is not just the witnesses who are bringing action against the wrongdoer, but He is there with them. Church discipline is sanctioned by both the Father and the Son. This is important because we live in an age when it is not fashionable to confront or “judge” anyone’s lifestyle as sinful. Those who do step forward to call out sin in the church can take heart in the fact that they are not acting alone; Christ is with them in the endeavor. The two or three who gather in Jesus’ name are not coming together in a prayer meeting or a worship service but in a matter of church discipline. The process of church discipline calls for “two or three,” and this seems to be the best application for this verse. The two or three who gather in Jesus’ name are not coming together in a prayer meeting or a worship service but in a matter of church discipline. The two or three witnesses have confronted the sinner in a spirit of humility (see Galatians 6:1), and the sinner has not repented. So the two or three take the matter to the Lord in prayer and then confidently move forward with the process outlined in Scripture, knowing that they are not being bullies or busybodies, for God endorses their efforts—Jesus is “with them.” Matthew 18:21 Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” till: Mt 18:15 Lu 17:3,4 PETER THOUGHT HE WAS BEING GENEROUS Remember the context - Jesus has just finished a discussion of church discipline and binding and loosing (forgiving) as might occur in a situation in which a brother sins against another brother. Forgiveness is not a matter of mathematics. Just forget the arithmetic. It’s a matter of the heart, not of the head. --Adrian Rogers Then Peter (petros) came (proserchomai) and said to Him, “Lord (kurios), how often shall my brother (adelphos) sin (hamartano) against me and I forgive (aphiemi) him? Up to seven times?” - By now it is very likely Peter used the word Lord (kurios) with an increasing awareness of the divinity and Lordship of Jesus. n the Jewish tradition of Peter's time, rabbis commonly taught that forgiving someone up to three times was sufficient. This idea was derived from interpretations of passages in Amos (cf Amos 2:4, 6), where God forgives Israel’s sins "three times" before declaring judgment. Peter thought he was being generous by using the number "seven" (for it speaks of completeness and perfection in many Biblical contexts) to describe how often he needed to bestow forgiveness on a repeat offender. After all, he has more than doubled the normal cultural expectation! Notice also that even the way Peter phrases his question ("how often?"), he believes there is a limit and seeks to know Jesus' limit on forgiveness. It's like Peter is asking "When is enough forgiveness enough!" We can also see behind Peter's question is surely the fact he is grappling with the tension between justice (accountability for repeated wrongs) and mercy (continually extending forgiveness). He assumes there is a limit to the mercy one is called to bestow on a repeat offender. Don't we all have a bit of "Peter" in us? Have many of us grace enough even for a sevenfold forgiveness? C H Spurgeon Commentary - Peter’s question was opportune, giving a further opening for our Lord to enlarge upon the removal of offenses. Peter takes it for granted that he would forgive, and he only wishes to know how far he may carry this forgiveness. Doubtless he thought that he had given great latitude when he suggested till seven times. Probably he felt that he would need great grace to get so far as that in the patient endurance of his brother’s sinning against him. It is true Peter did not go far enough; but do we go as far? Are not some professors very mindful of small grievances? Have many of us grace enough even for a sevenfold forgiveness? NET NOTE - Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15. Though we live wholly on mercy and forgiveness, we are backward to forgive the offences of our brethren. Matthew Henry Concise - Mt 18:21-35. Though we live wholly on mercy and forgiveness, we are backward to forgive the offences of our brethren. This parable shows how much provocation God has from his family on earth, and how untoward his servants are. There are three things in the parable: 1. The master's wonderful clemency. The debt of sin is so great, that we are not able to pay it. See here what every sin deserves; this is the wages of sin, to be sold as a slave. It is the folly of many who are under strong convictions of their sins, to fancy they can make God satisfaction for the wrong they have done him. 2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him. Not that we may make light of wronging our neighbour, for that is also a sin against God; but we should not aggravate our neighbour's wronging us, nor study revenge. Let our complaints, both of the wickedness of the wicked, and of the afflictions of the afflicted, be brought to God, and left with him. 3. The master reproved his servant's cruelty. The greatness of sin magnifies the riches of pardoning mercy; and the comfortable sense of pardoning mercy, does much to dispose our hearts to forgive our brethren. The greatness of sin magnifies the riches of pardoning mercy; and the comfortable sense of pardoning mercy, does much to dispose our hearts to forgive our brethren. We are not to suppose that God actually forgives men, and afterwards reckons their guilt to them to condemn them; but this latter part of the parable shows the false conclusions many draw as to their sins being pardoned, though their after-conduct shows that they never entered into the spirit, or experienced the sanctifying grace of the gospel. We do not forgive our offending brother aright, if we do not forgive from the heart. Yet this is not enough; we must seek the welfare even of those who offend us. How justly will those be condemned, who, though they bear the Christian name, persist in unmerciful treatment of their brethren! (ED: HENRY ALLUDES TO THE JUST CONDEMNATION OF THOSE WHO PROFESS CHRIST BUT DO NOT POSSESS CHRIST IN A PERSONAL RELATIONSHIP) The humbled sinner relies only on free, abounding mercy, through the ransom of the death of Christ. Let us seek more and more for the renewing grace of God, to teach us to forgive others as we hope for forgiveness from him. D L Moody —Matthew 18:21, 22. PETER did not seem to think that he was in danger of falling into sin; his question was, How often should I forgive my brother? But very soon we hear that Peter has fallen. I can imagine that when he did fall, the sweet thought came to him of what the Master had said. The voice of sin may be loud, but the voice of forgiveness is louder. “BROTHERED TO FORGIVE” I have read that when a sea-worm perforates the shell of an oyster, the oyster immediately closes the wound with a pearl. I think it is something like that which happens when God helps me to forgive a man who has wronged me to the very heart. For thine own sake, forgive. And for thy brother’s sake, forgive. “What am I brothered for?” says George Macdonald, “if not to forgive” (Matt. 18:21, 22).—Rev. George Jackson. How oft shalt thou forgive thy brother? That depends: How often has Thy Lord forgiven thee? Thy debt was great; it could not greater be, And yet, thou art forgiven and set free! Wilt thou not then forgive thy brother Who offends? Or, wilt thou thrust him in the darksome jail, And cause him at thy ignominy to quail Until he pays thee all thou dost entail? If thou wilt not forgive thy brother. What impends? As thou hast done, thy Lord will do to you: He’ll punish thee till thou hast paid His due; In all His dealings God is righteous, true. The Lord taught His disciples to pray, saying, “Forgive us our trespasses even as we forgive those who trespass against us.” How could we pray otherwise? If we forgive not men their trespasses, think ye that our Heavenly Father will forgive us? How great was the debt which we owed our Lord. We could never pay it. He, however, by His grace, and upon the merits of the blood of His own Son, freely forgave us. Shall we, the forgiven, not forgive? By comparison the debts which are due to us are nothing when laid side by side with the debts we are due to Him. Beloved, let us love one another, for love is of God. Let us love our enemies, for God loved us when we were enemies. Forgive? I’ll go my foe one better: If he hungers, him I’ll feed, If he thirsts, I’ll meet his need, I’ll forgive, as God to me Didst forgive iniquity. Forgive? He owes me but a little: How can I God’s love forget, And refuse to pay my debt? Help me Lord, Thy love to know, Unto all Thy mercies show. P G Matthew -—Matthew 18:21 God desires that we live healthy lives. In Exodus 15:26, God told his people, “I am the Lord, who heals you,” and in 1 Peter 2:24 we read, “By his wounds you have been healed.” But no one can live a truly healthy life unless he first repents, puts his faith in Jesus Christ, and then begins to forgive others. When we receive forgiveness from God for our infinite sin against him and then practice a life of forgiveness toward our fellow believers, including our spouse and children, then we will enjoy health of body and soul. In ancient Judaism there was a limit placed on the number of times a person had to forgive another. In fact, the rabbis taught that God would forgive his people only up to three times. Peter came to Jesus with this idea that there is a limit to forgiveness. How did Jesus respond? He rejected outright the idea of putting any limits on forgiveness. “Not seven times, but seventy-seven times,” Jesus replied. Jesus’ answer spoke to the core issue behind Peter’s question, which is man’s basic unwillingness to forgive others. Man needs forgiveness continuously from God, and I am sure none of us wants to put any limits on the forgiveness we receive. But we often want to place constraints when it comes to our forgiving those who have sinned against us. Jesus insists, however, that we forgive without limit, just as God forgives us. If we have experienced the infinite forgiveness of God for our infinite sin, then forgiveness will be a way of life for us. Just as we receive forgiveness from God for the sins we commit daily, so we must daily forgive those who sin against us. If we refuse to do so, we will experience divine chastisement in this life. I believe that some Christians are ill because they will not forgive their husbands or wives or others in the church. Perhaps you are currently experiencing such sickness in your spirit, mind, or body. Have you ever considered that your malady may be the result of your unwillingness to forgive someone? If you are so convicted, I urge you to repent of this serious sin today and begin to live a healthy life of unlimited forgiveness. Adrian Rogers - This is an excerpt from Dr Rogers sermon Matthew 18:21 - THE POWER OF FORGIVENESS - scroll down to page 1376 for the full sermon “I believe that the sin that is causing Christians more difficulty than any other is the sin of an unforgiving spirit.” I remind you there was an evangelist who was the Billy Graham of his day, Dwight L. Moody. Moody did not have a seminary education, but he had a great mind and a penetrating insight into the things of God and human nature. Dwight L. Moody said, “I believe that the sin that is causing Christians more difficulty than any other is the sin of an unforgiving spirit.” And, he said he believed that that sin, more than any other sin, was holding back the power of God in prayer in the hearts and lives of people. Now, I cannot prove that he is right. I think, most likely, he is. But, for him to even say that means that forgiveness is a problem that many people have not properly dealt with..... Now, let me say that many people in this building and outside this building who are listening by radio are chained in a prison. And, some are chained there by the chains of guilt, and others are chained by the chains of bitterness. Now, those who are chained by the chains of guilt are chained there because they have done wrong and they have not yet gotten forgiveness. Those who are chained by bitterness are chained in a prison, not because they have done wrong and have not yet gotten forgiveness, but somebody has wronged them and they have not forgiven that individual. And, I want to speak to those who may not yet have forgiven somebody who has wronged you, and I want to say that bitterness is a terrible prison. I believe that bitterness has caused murders. It has caused wars. It has caused divided churches. It has caused divorces. And, we need to learn how to deal with bitterness. We need to learn how to forgive one another. Now, one of God’s greatest gifts to us is forgiveness. Thank God He has forgiven us. Thank God for His grace that forgives us. Now, to forgive literally means “to release a debt.” When we sin, we sin against God, and heaven has sued us for damages. There’s a debt that we cannot pay. When forgiveness comes, the debt is cancelled. If, for example, you owe me a thousand dollars, and you cannot pay, and I say, “I forgive the debt,” it cost me a thousand dollars to forgive that debt. There are no free pardons. Forgiveness costs. The forgiver forgives the forgivee, and the forgiver pays the debt. And so, there are no cheap forgivenesses. When the Lord Jesus Christ forgave us, it was not cheap. Although our forgiveness was free, there was a price paid. For example, Ephesians chapter 1, verse 7 says: “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” (Ephesians 1:7) Remember what we said? Grace is “God’s riches at Christ’s expense.” It cost the precious blood of Jesus for God to forgive us. Here is the outline of the topics covered in this sermon I. The Reasons for Forgiveness A. We Should Forgive One Another, Because God Has Forgiven Us B. If You Do Not Forgive, You Shut Out the Forgiveness of God C. An Unforgiving Spirit Will Do Us Great Emotional Damage D. Forgiveness Destroys a Broken Fellowship II. The Requirements for Forgiveness A. Forgive Freely B. Forgive Fully C. Forgive Finally III. The Results of Forgiveness A. Release B. Reconciliation C. Revival Conclusion Matthew.18:21,22 Otto the Great, a 10th-century king of Germany, once attended services at the cathedral of Frankfort. As he entered, he was approached by an emaciated man dressed in sackcloth. Pleading for mercy, his hands raised in prayer, the poor penitent fell prostrate at the monarch's feet. The monarch suddenly recognized that this was his own brother Henry, who years befoie had severely wronged him. Remembering the ill treatment and insults he had received at his hand, he angrily pushed the former rebel out of the way with his foot. The religious services had already begun as he moved into the cathedral. Suddenly, as if the voice of God were speaking, he heard the minister read Mat¬thew 18:21,22. Conscience-stricken, the emperor re¬turned to where the repentant one lay sobbing. Raising him to his feet, he planted on his brow a fraternal kiss of brotherhood and pardon. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you, and persecute you. Matthew 5:44 When Samuel Marsden went to Australia as a chaplain, he was assigned to minister to a group of convicts. Although many of the men were friendly, Marsden's earnest contending for the faith incurred the wrath of some who disliked his outspoken way of rebuking them for their sin. One afternoon while walking along a riverbank not far from his home, he saw an ex-convict jump into the river, apparently intending to commit suicide. Throwing off his coat, the chaplain plunged bravely into the swiftly flowing stream and sought to rescue him. To his horror he found that the man had merely decoyed him into the water to choke him and try to drown him. Eventually the rather tough and wiry Marsden exhausted his evil opponent and dragged him to the shore. Much to the surprise of the defeated one, Marsden invited him to his house, where he gave him dry clothing. The chaplain said, "I won't tell a soul what happened. I know God has already forgiven you, and so do I." The conscience-smitten man recognized that here indeed was one who practiced what he preached. He soon was led to Christ and later became a devoted assistant to the chaplain. See devotional on Anger Danger - We all feel helpless and cut off at times. It may seem that not even God can hear or answer our cries for help. This was the psalmist David’s fear in a time of trouble: “I am cut off from Your sight!” Yet he discovered that the Lord had not forgotten him and was able to rejoice: “You heard my cry for mercy when I called to You for help”. (See full devotional on Mt 18:21-35) TODAY IN THE WORD In The Training of the Twelve, A. B. Bruce commented on Peter’s question in today’s reading: “To be so earnest about the duty of forgiving, and even to think of practicing the duty so often as seven times towards the same offender, betrayed the true child of the kingdom; for none but the graciously-minded are exercised in that fashion. But to imagine that pardon repeated just so many times would exhaust obligation and amount to something magnanimous and divine, was very simple. Poor Peter, in his ingenuous attempt at the magnanimous, was like a child standing on tiptoe to make himself as tall as his father, or climbing to the top of a hillock to get near the skies.” There are no limits to genuine forgiveness--God’s love is infinite. We’re looking at the parable of the unmerciful servant twice this month (see October 25) from two different angles. Our point today follows from Peter’s question. Since the Jewish rabbis said to forgive three times, his question may have been showing off, in which case Jesus’ response humbled him. Or, as Bruce concluded above, Peter may have really been trying to grasp Jesus’ teaching on forgiveness. In this case, he was shown how far short his understanding of God’s love fell. How many times should we forgive? “Seventy-seven times” (or “seventy times seven,” NASB) is a figurative number to show that true forgiveness doesn’t keep score (see Gen. 4:24 for a contrast). From the point of view in the parable, it makes no difference if the debt is millions or only a few dollars. Forgiveness wipes the slate clean. In fact, in view of the Bibles descriptions of forgiveness as “remembering no more,” we might say that every act of forgiveness is a “first time.” TODAY ALONG THE WAY In today’s parable, Jesus clearly instructed His disciples about the unrelenting nature of forgiveness: true forgiveness knows no bounds. GOD FORGAVE MY SIN IN JESUS’ NAME MATTHEW 18:21–22 NIV, Once-A-Day: Walk with Jesus: 365 Days in the New Testament Forgive and forget. Peter was certainly comfortable with that principle. After all, hadn’t Jesus already taught him that if he forgave others when they sinned against him, his heavenly Father would also forgive him? And hadn’t the sacrificial system he had grown up with taught him that God forgives the sins of his people? Yes, Peter was certainly comfortable with forgiveness—seven times. But seventy-seven times? Unfortunately, all of us since Adam are like Peter in this respect—all except one. John Flavel reminds us to imitate him who is infinite forgiveness. WALK WITH JOHN FLAVEL “Imitate our pattern Christ and labor for meek forgiving spirits. I shall only propose two reasons for doing so: for the honor of Christ, and for your own peace. His glory is more than your life, and all that you enjoy in this world. Oh, do not expose it to the scorn and derision of his enemies. Let them not say, ‘How is Christ a lamb, when his followers are lions? How is the church a dove, that smites and scratches like a bird of prey?’ “Consider also the quiet of your own heart. What is life worth, without the comfort of life? What comfort can you have in all that you possess in the world as long as you do not have possession of your own soul? If inside you are full of tumult and revenge, the Spirit of Christ will become a stranger to you; that dove delights in a clean and quiet heart. Oh, then imitate Christ in this excellency also!” WALK CLOSER TO GOD The rest of the chapter is the parable of the unmerciful servant. The main character refused to forgive as he had been forgiven. Notice that he was “handed … over to the jailers to be tortured” (Matthew 18:34). Are you “tortured” by an unforgiving spirit? Ephesians 4:32 has the answer: Meditate on Christ’s forgiveness. There is no better way to cultivate your own. F B
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MacArthur adds "Here is an extraordinary picture of God's compassionate love for the genuinely repentant sinner who throws himself on His mercy." (See Matthew Commentary - Page 150) C H Spurgeon Commentary - Humility and prayer prevailed; for the lord of that servant was such a king as the whole universe cannot rival for pity and grace. The debtor received far more than he dared to ask; for the measure of the gracious deed was not his own sense of need, nor even his own prayers, but the compassion of his lord. The heart of the great creditor was touched, and his whole being was moved with pity. The penniless debtor was unbound, and his debt was forgiven him: his lord loosed him, and forgave him. We know what this means. This was kindness indeed! There could be no greater thing done for the debtor; and all was so free, so noble, so perfect, that it ought to have produced a great effect upon him, and have led him in his measure, to imitate the royal example. Hard was the heart which such a fire of love could not soften. We forgive because we have been forgiven by God, and no offence against us can remotely compare with the incalculable amount we ourselves have been forgiven. -- New Bible Commentary p928 (borrow) Beloved of God, this parable and the master's forgiving the impossible to repay debt of the slave reminds me of the great words of the Augustus Toplady's hymn, which is surely the anthem of every blood bought, heaven bound saved sinner. Play this beautiful rendition and ask God's Spirit to help you truly ponder each line as He uses this truth to comfort your heart and soul. And see if you can keep from shedding a tear of gratitude to our Great Forgiving Father. A DEBTOR TO MERCY ALONE Original lyrics by Augustus Toplady 1771 A DEBTOR TO MERCY ALONE Music & altered words by Bob Kauflin 1998 A debtor to mercy alone, of covenant mercy I sing; nor fear, with Your righteousness on, My person and off'ring to bring. The terrors of law and of God With me can have nothing to do; My Savior's obedience and blood Hide all my transgressions from view. The work which His goodness began, the arm of His strength will complete; His promise is yea and amen, and never was forfeited yet. Things future, nor things that are now, nor all things below or above, can make Him His purpose forgo, or sever my soul from His love. My name from the palms of His hands eternity will not erase; impressed on His heart it remains, in marks of indelible grace. Yes, I to the end shall endure, as sure as the earnest is giv'n; more happy, but not more secure, the glorified spirits in heav'n. A debtor to mercy alone, Of covenant mercy I sing, I come with Your righteousness on My humble offering to bring The judgments of Your holy law With me can have nothing to do; My Savior’s obedience and blood Hide all my transgressions from view. The work which You goodness began, the arm of Your strength will complete; His promise is yes and amen, And never was forfeited yet. The future or things that are now, No power below or above, Can make You Your purpose forgo, Or sever my soul from Your love. My name from the palms of Your hands Eternity will not erase; Impressed on You heart it remains, In marks of indelible grace. Yes, I to the end shall endure, Until I bow down at Your Throne Forever and always secure Forever and always secure Forever and always secure A debtor to mercy alone Felt compassion (4697) splanchnizomai from splagchnon = bowel, viscera) means to experience a deep visceral feeling for someone, to feel compassion for, to feel sympathy, to take pity on someone. Compassion is the sympathetic consciousness of others’ distress together with a desire to alleviate it. This verb expresses an outward flow of one's life in contrast to our natural tendency toward self centeredness. It is notable that 8/12 NT uses describe this deep seated emotion in Jesus. It follows that if we desire to imitate Jesus, we need to be men and women of deep compassion! Zodhiates note on splagchnon - In Class. Gr. writers, it is chiefly spoken of the upper viscera of animals, as the heart, lungs, and liver which were eaten during or after the sacrifice… Figuratively, the inward parts indicating the breast or heart as the seat of emotions and passions. In the NT, of the gentler emotions as compassion, tender affection indicating the mind, soul, the inner man (2Co 6:12, Philemon 1:7, 20; 1Jn 3:17; Sept.: Pr 12:10 (cf. Ge 43:30; 1Kgs. 3:26) (Borrow The Complete Word Study Dictionary page 1306) Released (sent away) (630) apoluo from apó = marker of dissociation, implying a rupture from a former association, separation + luo = loose) is used often of sending a person or a group away from someone (Mt 14:15, 22, 23, 32, etc). Apoluo frequently has the sense of to let loose from or to release (as from under arrest or from another's custody), as in Acts 17:9. To let go free or set at liberty. Apoluo is used in all four Gospels describing the release of Barabbas instead of Jesus (Jn 18:39, Mt 27:15, 17, 21, etc, cf Acts 16:35) Apoluo in Luke 6:37+ is used with the sense of forgive and most versions (NET, NIV, KJV, ESV) translate it as "forgive" = "forgive, and you will be forgiven." Figuratively apoluo speaks of setting someone "free" of illness (Luke 13:12+ "Woman, you are freed from your sickness.") To let loose from, to loose or unbind a person or thing. To forgive a debt and thus release from the obligation to pay it off - Mt 18:27 To release persons accused or imprisoned Mt 27:15; Mk15:6; Lk 22:68; Jn 19:10; Ac 4:21; 26:32; 28:18 Friberg (summary) - (1) of a prisoner or debtor set free, release, pardon (Mt 27.15); (2) of divorce send away, dismiss, let go (Mt 1.19; 19.3); (3) of a crowd or assembly dismiss, send away (Mt 14.15); (4) middle go away, depart (Acts 28.25); (5) euphemistically, for death let die, let depart (Lk 2.29) (Borrow Analytical Lexicon of the Greek New Testament ) Apoluo was used in secular Greco-Roman writings of discharge from the military, of release from jail or of setting a debtor free (these latter meanings also commonly found in the NT writings). To dismiss (as innocent) - As legal term, to grant acquittal, set free, release, pardon. The Debt of Forgiveness (Matthew 18:23-35) In this parable, Jesus paints a powerful picture of forgiveness. A servant owes a king an insurmountable debt—10,000 talents—an amount so vast it could never be repaid in a lifetime. The king, moved by compassion, cancels the debt entirely. Yet, this same servant, freshly forgiven, refuses to extend mercy to a fellow servant who owes him a fraction of what he owed the king. The message is clear: we are the servant forgiven of an immeasurable debt. Our sin against God is far greater than any wrong others could commit against us. Yet, through Christ, God cancels our debt entirely, not by diminishing its weight but by absorbing the cost Himself. Still, how often do we, like the unmerciful servant, hold grudges, demand repayment, or withhold forgiveness from those who wrong us? The parable warns us of the spiritual danger in refusing to forgive: by doing so, we fail to reflect the mercy we’ve been shown. Application: Recognize Your Forgiveness Reflect on the magnitude of God’s forgiveness in your life. The sins He has wiped clean, the grace He has extended freely—it’s a debt you could never repay. Extend Grace Freely When others wrong you, remember the mercy God has shown you. Forgiveness isn’t about condoning the offense; it’s about releasing the offender and entrusting justice to God. Forgiveness as Worship When we forgive, we honor God. It’s an act of obedience that mirrors His love and demonstrates trust in His justice and grace. Prayer: Lord, thank You for forgiving the debt I could never repay. Your mercy is overwhelming, and I am humbled by Your grace. Help me to remember this when others wrong me. Teach me to forgive as You have forgiven me, with a heart full of love and compassion. May my forgiveness glorify You and bring healing to those around me. In Jesus' Name. Amen. Matthew 18:28 “But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, ‘Pay back what you owe.’ hundred denarii; Mt 20:2 he seized him: De 15:2 Ne 5:7,10,11 10:31 Isa 58:3 Eze 45:9 RECIPIENT OF GREAT MERCY REFUSES TO GIVE MERCY Other appropriate titles might be "The Unforgiving Servant" "Mercy Forgotten: The Servant's Hypocrisy" "A Forgiven Debtor’s Injustice" "A Debt Demanded, A Lesson Ignored" "The Irony of the Unforgiving Servant" "Mercy Received, Mercy Withheld" "A Hundred Denarii vs. Ten Thousand Talents" "The Choking Grip of Unforgiveness" "From Forgiven to Demanding" "Demanding What I Cannot Repay" "A Heart That Fails to Forgive" But that slave (doulos) went out (exerchomai) and found (heurisko) one of his fellow slaves (sundoulos) who owed (opheilo) him a hundred denarii (denarion) ; and he seized (krateo) him and began to choke (pnigo) him, saying, ‘Pay back (apodidomi) what you owe (opheilo) - Notice this forgiven slaves' response to being the beneficiary of amazing mercy and forgiveness to actively, willfully (both went and found are active voice = choice of his will to) seek and hunt down an equal (not his own slave but a fellow slave) who owed him a comparatively small amount. Estimating that a denarius was a Roman silver coin that represented about one day's wage for a common laborer the debt owed equated to roughly 100 days’ wages, paling in comparison to the astronomical debt he had been forgiven! Seized (krateo) describes the forgiven slave's forceful, aggressive act of grabbing his fellow slave and then repeatedly choking him (choke is in the imperfect tense = over and over!) for failure to pay back this far lesser debt! His aggressive behavior contrasts starkly with the compassion shown to him by his master! He clearly had or choose to have "short term memory loss"! Adam Clarke on began to choke - “There is no word I am acquainted with, which so fully expresses the meaning of the original…as the Anglo-saxon term throttle: it signified (like the Greek) to half choke a person, by seizing his throat.” A hundred denarii is not a negligible amount (a hundred days' wages), but is a mere six-hundred-thousandth of the first sum! -- New Bible Commentary p928 (borrow) THOUGHT - The contrast in the two debts challenges us as believers to recognize the enormity of God’s forgiveness in our lives and to extend grace and mercy to others, even when their offenses feel significant to us. They are not nearly as offensive our our sins have been against a Holy God! The physical act of seizing and choking illustrates the destructive grip of unforgiveness. It demonstrates how an unforgiving heart can manifest even harsh and damaging actions toward those they refuse to forgive! Or to say it another way, an unforgiving heart can seize and choke relationships. Letting go (a sense conveyed by both apoluo and aphiemi) of a grudge or bitterness, rather than seizing and choking, reflects a heart aligned with our Father's heart of mercy and grace. We all need to ask ourselves are there relationships where I am "seizing" control instead of releasing forgiveness? How does this verse challenge me to respond to those who have wronged me? Am I reflecting the mercy I have received from God in my actions toward others? (I am looking in the mirror as I pen these questions beloved!) The debt was very very small, but the claim was urged with intense ferocity. Our little claims against our fellow-men are too apt to be pressed upon them with unsparing severity. C H Spurgeon Commentary - The same servant, but how different his bearing! Just now he was a lowly suppliant, but now he is a hectoring tyrant. He went out from the presence of his gracious lord, scarcely waiting to express his gratitude. He found one of his fellow servants; not his servant, nor his inferior, but one who was his equal, and his companion in service. This man owed him an hundred pence: a mere trifle when compared with the enormous debt which had been forgiven. We expect that he will at once wipe out that little score; but no: he laid hands on him, violently seizing him, for fear he should get away for a time. He took him by the throat, and bullied him with peremptory demands. He would have no patience with his debtor; he would not let him breathe if he did not pay. The debt was very very small, but the claim was urged with intense ferocity. Our little claims against our fellow-men are too apt to be pressed upon them with unsparing severity. The claimant had not even patience for an hour, but throttled his fellow-servant with the rough demand, “Pay me that thou owest, ” What right had he to be choking his lord’s servant? He was injuring one who belonged to his own king. Our fellow-servant is our Lord’s servant, and not ours to bully and oppress as we please. Choke (4155)(pnigo means to choke, strangle, suffocate (Mk 5:13+ = pigs drowned - so suffocated by drowning). Gilbrant writes that "In classical Greek pnigō primarily means “choke” or “strangle.” In the classical era the verb also meant “stifle,” as from exposure to great heat, and “drown.” Compound words that include pnigō are more common (apopnigō, sumpnigō) and are used in much the same way as pnigō (cf. Liddell-Scott). The verb and its compounds are rare in the Septuagint. However, it is interesting to note that pnigō is used metaphorically to refer to the torment of Saul after the evil spirit came to him (1Sa 16:14,15+ [Lxx 1 Kings 16:14,15] [Only uses in Septuagint]). The Greek verb here translates the Hebrew bā‛ath, “fall upon, terrify, startle,” or “overwhelm. Related words include apopnígō , to stifle, choke severely; epipnígō, to choke by overcrowding; pniktós, an animal choked to death but not bled; sumpnígō , to throttle. PNIGO - Only 2v - Matt. 18:28; Mk. 5:13 Matthew 18:29 “So his fellow slave fell to the ground and began to plead with him, saying, ‘Have patience with me and I will repay you.’ Have patience: Mt 18:26 6:12 Philemon 1:18,19 A FUTILE PLEA FOR COMPASSION So his fellow slave (sundoulos) fell (pipto) to the ground and began to plead (parakaleo - imperfect tense = again and again) with him, saying, ‘Have patience (makrothumeo) with me and I will repay (apodidomi) you - The action of falling signified humbling himself (the root meaning of humble means low to the ground!), but it was to no avail. The plea for patience (and time to repay) was repeated over and over also to no avail. The slave's actions and words should have stirred a sense of déjà vu French for "already seen" and reminded him of the feeling that he had experienced when faced with the prospect of an astronomical debt. THOUGHT - We as forgiven sinners too often struggle to show the same forgiveness we ourselves have received! One is reminded of Paul's exhortation to the saints at Ephesus to be "forgiving each other, JUST AS (Here is the fulcrum, the critical comparison which should motivate our forgiveness of each other! ) God in Christ also has forgiven you.(Eph 4:32+) C H Spurgeon Commentary - It ought to have startled the tyrant when he heard his own prayer addressed to himself. It was word for word what he had said; and the suppliant’s posture was just what his own had been when before his lord: he fell down at his feet. That poor promise, too, “I will pay thee all, ” was repeated in his ear, and with much more likelihood of its being fulfilled. Surely he would give the same answer as his lord had granted him! Not he: he was servile, and of an evil spirit; his lord was a king, and acted royally. Matthew 18:30 “But he was unwilling and went and threw him in prison until he should pay back what was owed. but: 1Ki 21:27-29 22:27 THE FORGIVEN SERVANT'S UNFORGIVING HEART But - A sad term of contrast. In spite of the similar actions and pleading that had garnered gracious forgiveness from his master, the forgiven slave did an "about face!" He was unwilling (ou = absolutely note + thelo = willing) and went (aperchomai) and threw (ballo) him in prison (phulake) until (time phrase) he should pay back (apodidomi) what was owed (opheilo) - The forgiven slave's unwillingness to forgive the debt and his harsh action to imprison the fellow slave demonstrated not only his hypocrisy but his lack of compassion. He was a perfect illustration of a person with a hard, unforgiving heart. Forgiveness is not optional but essential. THOUGHT- Do you any relationships where grudges or unforgiveness might be lingering. Enabled by the Holy Spirit and for the glory of your Father, you need to seek to take intentional steps to release resentment and offer genuine forgiveness, even if it’s hard. Remember that unforgiveness not only hurts the person being judged (not forgiven) but also enslaves (and "imprisons") the one who refuses to forgive, leading to bitterness and spiritual stagnation because it grieves and quenches the power of the Holy Spirit. Believers need to be quick to forgive and encourage others to do the same to resolve conflicts constructively. Are there people in my life I’ve refused to forgive, even after receiving forgiveness for my own mistakes? Am I allowing bitterness or resentment to imprison me emotionally or spiritually? Mercy received should always translate into mercy given. C H Spurgeon Commentary - Not he could not, but he would not . He gave no time, proposed no composition, promised no mercy, He used the law of his own generous king as a means of treading down his poor fellow-servant. He personally attended to the debtor’s arrest: he went and cast him into prison. He sees him sentenced to a debtor’s dungeon, without hope of coming out again unless by payment. It was his lord’s own prison, too: he was making use of his generous sovereign’s lock-up to gratify his own malevolence. He vowed that his fellow-servant should lie there till he should, pay the debt. Base conduct this! As common as it is base! Matthew 18:31 “So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. they: Ps 119:136,158 Jer 9:1 Mk 3:5 Lu 19:41 Ro 9:1-3 12:15 2Co 11:21 Heb 13:3 and came: Ge 37:2 Lu 14:21 Heb 13:17 THE PATHOS AND CRY OF THE WITNESSES So when his fellow slaves (sundoulos) saw (horao) what had happened, they were deeply (sphodra) grieved (lupeo) and came (erchomai) and reported (diasapheo - told in detail, made thoroughly clear) to their lord ( kurios) all that had happened - The fellow slaves witnessed the betrayal of mercy and sought to bring to light the unforgiving servant's unjust treatment. Notice the general principle of the "ripple effect" of sin which impacts others (in this case causing deep grief), even though we may think our sin is hidden from view! (cf Nu 32:23, Ge 44:16, Josh 7:19-21, Pr 26:26, Eccl 12:14, Lk 12:2, 1Co 4:5) In this case unforgiveness of one had a collective impact on the community. The fellow slaves' response to report in detail to the master demonstrates not that they are tattle-tales but are showing a righteous reaction to sin, reacting to it the way God would. We also see the importance of accountability in this group of fellow slaves. C H Spurgeon Commentary - Others could see the evil of his conduct if he could not. His fellow servants saw what was done: he was a notable character, and what he did was sure to be observed. Much had been forgiven him, and much was expected from him. His fellow servants were very sorry for the imprisoned debtor, and sorry that any fellow-servant of theirs should degrade himself by acting in a manner so opposite to the treatment which he had received from his lord. They were right in reporting the transaction to head-quarters; for such a foul offense ought to be known where right could be done. Instead of carrying out lynch law, they told unto their lord all that was done. This was a very sensible course of conduct on their part. Let us adopt this plan if we are ever in similar circumstances, instead of indulging in foolish gossip and angry denunciation. Matthew 18:32 “Then summoning him, his lord *said to him, ‘You wicked slave, I forgave you all that debt because you pleaded with me. You wicked slave : Mt 25:26 Lu 19:22 Ro 3:19 Related Passages: Matthew 25:26+ “But his master answered and said to him, ‘You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. Luke 19:22+ “He *said to him, ‘By your own words I will judge you, you worthless slave. Did you know that I am an exacting man, taking up what I did not lay down and reaping what I did not sow? THE CONSEQUENCES OF MERCY DENIED Other titles that might be appropriate include "Forgiven Yet Unforgiving" "The Master's Rebuke" "Mercy Refused, Judgment Rendered" "The Unmerciful Heart" "A Debt of Forgiveness" "The Reckoning of a Hardened Heart" "Forgiveness Forgotten" "When Mercy Is Not Passed On" "Judged by Your Own Measure" "The Cost of Unforgiveness" "The Slave Who Spurned Mercy" Then (marking progression in the narrative) summoning (proskaleo) him, his lord (kurios) *said to him, ‘You wicked (poneros) slave (doulos), I forgave (aphiemi) you all that debt (opheilē) because you pleaded (parakaleo) with me. - The master calls the unforgiving slave to himself and reminds him of mercy he had received because of his plea. Pleaded (parakaleo) with me, the same verb used to describe what his fellow slave had done to no avail. Note the emphasis of the degree of forgiveness. All means all without exception, surely a picture of how we are to forgive others the "debts" they owe us. Not 90% forgiveness, for only 100% forgiveness is acceptable before our Master in Heaven. The word for wicked (poneros) speaks of active evil, evil seeking to do harm. In the light of God's incalculable grace to us, it is ludicrous, as well as wicked, for us to refuse to forgive others. -- New Bible Commentary p928 (borrow) THOUGHT - To forgive is to mirror God’s grace, mercy and love. It is not only an act of kindness (which of course it is) but it is also a spiritual discipline that aligns us with God’s will. This verse calls on all of us as followers of Christ to reflect on the depth of God's "astronomical" forgiveness of our sins against Him and the moral obligation we have forgive others as a Spirit led response. Withholding forgiveness from others contradicts the grace and mercy we have received, and will have an adverse impact on our spiritual life. How do I respond to God’s forgiveness in my life? Do I truly understand the depth of His mercy regarding the greatness of my debt Jesus has paid for in full (Jn 19:30+)? Am I holding onto grudges or resentment toward others? Enabled by God's Spirit do I practice forgiveness as generously as I have been forgiven? Is there someone in my life I need to forgive today? How can I take the first step? C H Spurgeon Commentary - 32, 33 - The wretch was not condemned unheard: his lord only judged him after that he had called him. His lord and king set the matter before him very clearly, and appealed to his own judgment upon the case. He reminded him of what he appeared to have forgotten: at least, he had acted as if it had never happened. His lord addressed him in words of burning indignation: “O thou wicked servant. ” It was atrocious wickedness of heart which had permitted him to indulge in such unworthy conduct. “I forgave thee all that debt. ” What an all it was! How freely was the debt removed! “I forgave thee.” The reason given was, “because thou desiredst me. ” Not because thou hadst deserved such leniency, or couldst ever repay it. The inference from such abounding generosity was clear, strong unanswerable. The last words of the verse are forcible in the highest degree: “Shouldest not thou also have had compassion on thy fellowservant ” How readily should we forgive the little offenses from which we suffer, since our Lord has pardoned our grievous transgressions! No offense of a fellow-servant can be compared with our sins against our Lord. What a model for our compassion is set before us in those words, “even as I had pity on thee ”! The culprit made no defense. What could he say? He was unable even to make another appeal to mercy. He had refused mercy, and now mercy refused him. Wicked (4190) poneros from poneo = work or toil,
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MacArthur explains why he rejoices more for 1 found - There is special joy expressed for the sheep that is found not because it is more valued or loved than the others but because its danger, hardship, and great need elicit special concern from the caring shepherd. In the same way, when one child in a family is ill, particularly if it is seriously ill, a mother will devote much more time and attention to him than to the other children, often more than to all the rest together. And when that child finally gets well, the mother does not rejoice for the children who have been healthy all along but for the one who was sick and suffering. And if the brothers and sisters are loving, they, too, will rejoice in the restoration of their sibling. C H Spurgeon Commentary - In the shepherd’s case we read, If so be that he find it ; but our great Shepherd fails not, and is not discouraged. He brings back all the sheep that his Father gave him. That sheep which, after wandering, is found, gives the shepherd more immediate joy than all the rest, just because it had caused him more present concern. Its rescue brought it to the front in his mind: he was forced to do more for it than for the ninety and nine, and therefore, estimating its value by what it has cost him, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. He is not vexed by his loss of time, nor angry because of his extra labor; but his joy is undiluted and overflowing. Evidently the Good Shepherd does not despise the little one because of its straying; for, having restored it, he allots it a chief place in his thoughts of joy; yea, he gets from it, though it be but one, more than from ninety and nine others of the best of his flock. The Shepherd's Heart A hundred sheep, a fold complete, Yet one has wandered, lost its feet. The hills are wide, the valleys deep, But love will not let one stray sheep sleep. The shepherd leaves the ninety-nine, To seek the one, a love divine. Through thorny paths and rugged ground, Until the lost is safely found. Rejoicing echoes through the skies, For one restored, no love denies. The heavens sing, the angels cheer, A soul once lost is now so near. Oh, wondrous grace, a shepherd's plea, To find the lost, to set them free. No love compares, no heart so true, For every lost one, He seeks you too. ILLUSTRATION - For several days in the fall of 1987, the whole world had its attention and compassion fixed on a little girl, not quite two years old, who was trapped in an abandoned well shaft in west Texas for three days. When, after much strenuous work, difficult drilling, and painstaking excavation, she was finally rescued, there was rejoicing all across the land, and she was sent thousands of cards and presents as she recuperated in the hospital. It was not that she was more precious or worthy than countless other little girls, but that her need at that time was so great. Because the Lord Jesus has such tender compassion on all His needy little ones, so that their well-being brings Him great joy, we should find ourselves in holy fear of ever looking down on such ones.- John MacArthur Matthew 18:14 “So it is not the will of your Father who is in heaven that one of these little ones perish. So it is not the will : Lu 12:32 Jn 6:39,40 10:27-30 17:12 Ro 8:28-39 Eph 1:5-7 1Pe 1:3-5 your Father who is in heaven: Mt 5:16 6:9,32 that one of these little ones perish: Isa 40:11 Zec 13:7 Jn 21:15 1Co 8:11-13 2Ti 2:10 Heb 12:13 2Pe 3:9 Related Passages: Isaiah 57:15 For thus says the high and exalted One Who lives forever, whose name is Holy, “I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite. NONE FORGOTTEN NONE FORSAKEN So it is not the will (thelema) of your Father Who is in heaven (ouranos) that (hina) one of these little ones perish (apollumi)- God’s heart is for all His children to remain in fellowship with Him, and He desires none to perish. In this context (the lost sheep depicting a believer) the verb perish does not speak of being lost eternally in Hell. A genuine believer cannot lose their salvation so the idea of perish is God’s will is not to punish or abandon the lost but to restore them to His fold. THOUGHT- God’s love for His people is personal, relentless, and joyful. This passage reminds us that no one is beyond His reach or care. As believers, we are called to imitate God’s heart by valuing, pursuing, and celebrating the restoration of those who have gone astray. God values each person deeply, especially the "little ones"—those who are humble, vulnerable, or seemingly insignificant in the world’s eyes. We should ever seek to treat other straying believers who have been restored with the same value and care as God does, recognizing that every soul is precious to God. God’s love pursues us even when we stray. C H Spurgeon Commentary - We may ourselves complete the parallel as to the Shepherd of souls; it is too obvious to need the Savior to rehearse it. In the words before us, our Lord further avers that our Father who is in heaven wills not that any one of these little ones should perish. Hence, we may not despise any of them; nor, indeed, despise any because of their being lowly, and of mean estate. Humble in their own estimate of themselves, and lightly esteemed among men, as the Lord’s people often are, and surrounded by cruel foes, as is frequently the case, the heavenly Father wills not their destruction, nor can they be destroyed. We must not treat the poor, the obscure, the little-gifted, as though we thought they would be better out of our way, or as if they were of no consequence whatever, and could be most properly ignored. This is in a certain sense to make them perish; for those whom we regard as nothing become to us as if they were nothing. He who sits in the highest heavens seeks out those who are lowly in heart, and of a contrite spirit because of their wanderings, and he sets great store by them. Our Father in heaven will not have us despise those who are precious in his eyes. FUNERAL SERMON Suitable for the Death of a Child, Baby, or Pre-born Infant Scripture: Matthew 18:14: “Even so it is not the will of your Father who is in heaven that one of these little ones should perish.” Introduction: I don’t know how many little caskets I’ve buried through the years, or how many grieving parents I’ve tried to comfort. These things are very hard, among the hardest we face. I’ve never adjusted to it, and I know that we’re in the presence today of a level of pain almost beyond bearing. But I do know this. I represent the God of all Comfort, and I have a book whose message is sufficient, even for times like this. The Bible says about Jesus Christ, that He does all things well. The Bible also promises that all things work together for good to those who love the Lord. Those two great truths, the first about the person of Christ and the second about the providence of God, apply to our hearts today. The Bible assures us that children go to heaven to be with the Lord. The Lord loves children and isn’t willing for any of them to perish. Not one of them will be lost. Let me show you three Scriptures on this. 1. “I Shall Go to Him” (2 Sam. 12:16–23+). When David said in verse 23: “I shall go to him, but he shall not return to me,” he understood that he would see his baby again in heaven, that the child had gone to be with the Lord. His grief was great, but his joy came from anticipating the coming reunion. 2. “She Is Not Dead But Sleeping” (Mark 5:21–43). The mourners at the funeral of this little girl were wailing in grief, but that wasn’t Jesus’ perspective when He arrived on the scene. Christ looked at the little form lying there and said three remarkable things: A.She is not dead! Those words are for every mom, dad, or grandparent who has lost a little one. This child that miscarried, this child that was stillborn, this child that was aborted, this child that died of SIDS, this child who perished in the natural disaster—these children are not dead. This is Bible-speak. This is Jesus-talk. B. …but sleeping. This little body is resting, and his (her) soul is with Jesus. C. Talitha, cumi… Little girl, I say to you, arise. The miracle of this little girl’s resurrection was a token of what He is going to do when He comes again, and the dead in Christ are raised first. 3. It Is Well with the Child (2 Ki 4:8–37). In this passage, a woman’s son dies, and in her grief she goes to see the prophet Elisha who asks her if all is well with her family and with her son. Before telling him specifically what had happened, she made a remarkable observation: “It is well.” There is something about those words that have comforted thousands of heartbroken parents. It is well with the child. Conclusion: Our earthly lifespan is brief at best, and very shortly we’ll all be together in the Lord forever if we know Him as our Savior. We shall be with this child again. He (or she) is not dead, but sleeping. It is well with the child, for the Lord Jesus isn’t willing that any of these little ones should perish. Wherefore comfort you yourselves with these words. Related Resource: Borrow John MacArthur's book Safe in the Arms of God - This book offers biblical insights and comfort to grieving parents, affirming that children who pass away are embraced by God's grace QUESTION - Who will go to hell? WATCH VIDEO ANSWER - Hell has become a controversial subject in recent years, even among Christians. However, the controversy is entirely man-made. The rejection of the reality of hell stems from a human inability to reconcile the love of God with eternal punishment or from an outright rejection of God’s Word. Even some professing Christians have come to unbiblical conclusions. Some have tried to redefine hell, create an intermediate state not found in Scripture, or deny hell altogether. In doing so, they are ignoring Jesus’ warning in Revelation 22:19, “If anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll.” Hell is mentioned 167 times in the Bible, sometimes called Gehenna, Hades, the pit, the Abyss, or everlasting punishment (Proverbs 7:27; Luke 8:31; 10:15; 2 Thessalonians 1:9). Jesus spoke of heaven and hell as real places (Matthew 13:41–42; 23:33; Mark 9:43–47; Luke 12:5). The story Jesus told about the rich man and Lazarus was an actual event that demonstrated the reality of the two eternal destinations (Luke 16:19–31+). Heaven is the dwelling place of God (2 Chronicles 30:27) where Jesus has gone to “prepare a place” for those who love Him (John 14:2). Hell was created for “the devil and his angels” (Matthew 25:41). But because every human being is a sinner, every person past the age of accountability has already been condemned to hell (Romans 3:10; 5:12; John 3:18). We all deserve hell as the just punishment for our rebellion against God (Romans 6:23). Jesus was clear that “no one can see the kingdom of God unless they are born again” (John 3:3). He was also clear that hell is an eternal punishment for those who do not obey Him (Matthew 25:46). 2 Thessalonians 1:8–9 says that in the end God “will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might.” John the Baptist said about Jesus, “His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire” (Matthew 3:12). John 3:18 explains in the simplest terms who will go to heaven and who will go to hell: “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.” So, those who go to hell are specifically those who do not believe in Jesus’ name. To “believe” goes beyond a mental recognition of the truth. To believe in Christ for salvation requires a transfer of allegiance. We stop worshiping ourselves, we forsake our sin, and we begin to worship God with our heart, soul, mind, and strength (Matthew 22:36–37; Mark 12:30). God desires that every person spend eternity with Him (Matthew 18:14; 2 Peter 3:9), but He honors our decision to accept or reject Him (John 4:14). Anyone who so desires can go to heaven (John 1:12). Jesus already paid the price for our salvation, but we must accept that gift and transfer ownership of our lives to Him (Luke 9:23). Heaven is perfect, and God cannot take anyone there who insists on holding on to his or her sin. We must allow Him to cleanse us of our sin and make us righteous in His sight (2 Corinthians 5:21). John 1:10–12 shows us the problem and the solution: “He was in the world, and though the world was made through him, the world did not recognize him. He came to that which was his own, but his own did not receive him. Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.” We can choose to trust in Jesus’ payment for our sin, or we can choose to pay for our sins ourselves—but we must remember that the payment for our sin is eternity in hell. C. S. Lewis said it this way: “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says in the end, ‘Thy will be done.’” Related Resources: How is eternity in hell a fair punishment for sin? Where is hell? What is the location of hell? Is hell literally a place of fire and brimstone? What was Jesus’ teaching on hell? Why does God send people to hell? Matthew 18:15 “If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. if: Mt 18:35 Lev 6:2-7 Lu 17:3,4 1Co 6:6-8 8:12 2Co 7:12 Col 3:13 1Th 4:6 go: Lev 19:17 Ps 141:5 Pr 25:9,10 you have won: Pr 11:30 Ro 12:21 1Co 9:19-21 Jas 5:19,20 1Pe 3:1 Related Passages: Proverbs 11:30 The fruit of the righteous is a tree of life, And he who is wise wins souls. HOW SHOULD CHRISTIANS HANDLE DISPUTES? This section (Mt 18:15-17) could also be subtitled "Reproving in Love, Restoring in Peace", "Winning a Brother Through Reconciliation", "Private Correction, Eternal Restoration", "The Path to Reconciliation", "Confronting in Love, Restoring in Grace", "Reproving in Love, Restoring in Peace", "The Ministry of Reconciliation", "When Sin Breaks Fellowship, Love Restores", "Steps to Win Back a Brother", "Private Correction: A Path to Healing", "Restoring Unity Through Gentle Confrontation". If - These are a series of (five) Third Class Conditional Sentences, Mt 18:15 (twice),Mt 18:16, 17 (twice). A Third Class Conditional Sentence in Greek grammar expresses a probable or potential condition. It reflects a situation that may or may not happen, depending on circumstances or choices. These sentences are particularly common in the New Testament and often deal with actions or events that are possible but not certain. Third class conditional sentences present potential conditions with real-life implications. They often invite believers to reflect on their choices, actions, and attitudes in light of God’s truth. Third class conditionals often challenge us as believers to trust in God’s promises and take steps of faith (remembering that faith is linked with Spirit enabled obedience). The apodoses (main clauses) often reassure believers of God’s faithfulness when they meet the condition. Remember that this instruction on handling sin is in the context of Jesus "dissertation" of "little ones." The brother who sins would certainly be in the category of "little ones." And it goes without saying that we are not to "despise one of these little one." (Mt 18:10+) Your brother (adelphos) sins (hamartano), go (hupago - go your way) and show him his fault (elegcho) in private - The KJV has "shall trespass against thee," but the earliest and best manuscripts doubt the authenticity of "against you" after "if your brother sins." So let us first note Jesus' instruction (commands, not suggestions) deals with brothers, so this is clearly in the context of Christian brotherhood (and by extension applicable to the Church, although this entity was not yet defined or in existence).