Mateus 18
Bob Utley · You Can Understand the Bible
Mateus 18
CONTEXTUAL INSIGHTS This context is not addressed to children, but to new believing adults using children as an object lesson. This context does not relate to winning the lost, but to the characteristics of believers. The Church discipline of Matt. 18:15-19 is related to the issue of our love for one another in Christ, cf. Rom. 14:1-15:13; 1 Corinthians 8; 10:23-33. The parable of Matt. 18:21-35 is related to believers' treatment of weak or new Christians based on God's treatment of believers in Christ. Forgiveness issues in forgiving! It is not the basis but the result of God's action in our lives! SPECIAL TOPIC: INTERPRETING PARABLES
Mateus 18:1-6
18:1 "the disciples came to Jesus" This shows that Jesus was speaking to believers, not unbelievers! ▣ "Who then is greatest in the kingdom of heaven" This question set the stage for all that followed. See Mark 9:33-34; Luke 9:46-48. The question showed that the disciples still radically misunderstood the nature of the kingdom. It also shows that the disciples did not consider Peter as greatest! 18:2 "a child" Mark 9:33 suggests that this was Peter's child. 18:3 "Truly" See SPECIAL TOPIC: AMEN. ▣ "unless you are converted" "Convert" denotes a conversion experience whereby an inner repentance is expressed in a change of lifestyle (NRSV, NJB). In John 12:40 this word is used to translate Isa. 6:10, where it refers to "repentance" (Hebrew shub, BDB 996). Notice that in Matt. 18:4 "humility" is parallel with "convert." Children innocently trust and depend on others. They are readily teachable and obedient to authority (here divine authority). This is an AORIST PASSIVE SUBJUNCTIVE. The AORIST TENSE implied a decisive act, while the SUBJUNCTIVE MOOD showed there was an element of contingency and choice involved. The PASSIVE VOICE implied God's initiative (cf. John. 6:44,65). SPECIAL TOPIC: REPENTANCE (OT) ▣ "you will not enter the kingdom of heaven" This is a strong DOUBLE NEGATIVE meaning, "never, no never under any circumstances." Also note that entrance into the Kingdom is immediate! Trusting Jesus and His message is tantamount to entering to new age! The Kingdom was available to all who heard and responded to Jesus. 18:3,4,6 "and become like children. . .child. . .one of these little ones" These statements all relate to new, innocent, immature believing adults, and not to children. However, the trusting dependence of children is the proper attitude for adults. 18:3 "you will not enter into the kingdom. . .of heaven" In context this referred to how someone comes to Christ how one continues in Christ SPECIAL TOPIC: THE KINGDOM OF GOD 18:5 This is similar to the emphasis of Matt. 10:40. Also notice Matt. 25:35-45; Luke 10:16; Acts 9:4; and 1 Cor. 8:12. Jesus is fully identified with His followers! For "receive" see SPECIAL TOPIC: RECEIVE 18:6 "it would be better" Death, though traumatic, is a one-time event, but judgment has eternal consequences (cf. Matt. 25:31-46). Another "it would have been better" statement is found in 2 Pet. 2:20-22. ▣ "a heavy millstone" This referred to the large top stone pulled by animals for grinding grain. ▣ "to be drowned in the depth of the sea" The Jews were fearful of water, as are many desert people. Therefore, this phrase related to a terrible physical death which was better than leading new believers to sin (cf. Matt. 18:8-10; Rom. 14). SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
Mateus 18:7
18:7 "woe to the world. . .woe to that man" This was put in the literary form of the OT prophets, a funeral dirge which symbolized the judgment of God (cf. Matt. 11:21; 18:7; 23:13,15,16,23,25,27,29; 24:19; 26:24; Luke 17:1-2). Causing new believers to stumble has eternal consequences! ▣ "stumbling blocks" This same NOUN (skandalon, cf. Luke 17:1) was used in Matt. 16:23 for Peter's statements. It refers literally to a baited animal trap trigger (cf. LXX of Amos 3:5). New believers are vulnerable to deception and trickery by false teachers (Jewish and later false Christian teachers, cf. Matt. 7:15-27; 1 Tim. 4:1-5; 2 Tim. 2:14-26; 3:1-9; 2 Peter 2). The VERB is recurrent in Matthew's Gospel (cf. Matt. 5:29,30; 11:6; 13:21,57; 15:12; 17:27; 18:6,8,9; 24:10; 26:31,33). Problems and temptations are always present!
Mateus 18:8-9
18:8-9 "If. . .if" These are both FIRST CLASS CONDITIONAL SENTENCES which are assumed to be true from the author's perspective or for his literary purposes. These shocking hypothetical statements stress the seriousness of personal sin, as well as sinners that causes others to stumble (cf. Matt. 18:6,7). 18:8,9 "cut it off. . .pluck it out" These were not meant to be taken literally, but to show the seriousness of sin and its consequences (cf. Matt. 5:29-30). ▣ "eternal fire" See SPECIAL TOPIC: ETERNAL SPECIAL TOPIC: ETERNAL PUNISHMENT 18:9 "the fiery hell" Gehenna is from two Hebrew words ge meaning "valley" and henna meaning "sons of Hinnom" (cf. 2 Kgs. 23:10; 2 Cor. 28:3; 33:6; Jer. 7:31). This was the valley outside of Jerusalem where the Phoenician fire god was worshiped by child sacrifice (the practice was called molech). The Jews turned it into a garbage dump. Jesus Himself used this imagery to describe Hell. Only Jesus uses this term (except one verse in James 3:6). This is a frightening verse. However, one must remember the use of overstatement (hyperbole) in Jesus' teaching (see G. B. Caird, The Language and Imagery of the Bible, pp. 110-117). The context relates to followers, believers. Yet Jesus wants to warn even His own followers of the need for a continuing and loving faith (cf. Matt. 5:22). SPECIAL TOPIC: WHERE ARE THE DEAD? II. D.
Mateus 18:10-11
18:10 "see that you do not despise one of these little ones" This whole section (i.e., Matt. 18:9,10-11) expresses this same truth. God loves and cares for new believers! ▣ "their angels" This could be understood to teach that all believers have an individual guardian angel (cf. Ps. 91:11; Acts 12:15; Heb. 1:14). This is an interesting concept, but there is so little biblical evidence on which to build a doctrine. Psalm 24:7 is the same truth, but in a corporate sense. SPECIAL TOPIC: ANGELS AND DEMONS 18:11 This verse is not in the ancient Greek manuscripts א, B, L, or the Greek texts used by Origen, Eusebius, and Jerome. Nor is it found in the Syriac and Coptic versions. It was possibly not an original part of Matthew. It is an addition from Luke 19:10 by early copyists. The UBS 4 rates its exclusion as "B" (almost certain).
Mateus 18:12-14
18:12-14 "a hundred sheep" This parable relates in context to believers who have become backslidden and then returned to God. Believers are to help and restore one another (cf. Gal. 6:1-3). In Luke 15:4-7 this same parable refers to the spiritually lost, self-righteous Pharisees. This shows that Jesus used the same parables in different ways to different audiences. 18:13 "If" Both Matt. 18:12 and 13 are THIRD CLASS CONDITIONAL SENTENCES, which meant possible future action. ▣ "Truly" See SPECIAL TOPIC: AMEN. 18:14 "that one of these little ones perish" There are several Special Topics that relate to this phrase. SPECIAL TOPIC: DESTRUCTION(apollumi) SPECIAL TOPIC: APOSTASY (aphistēmi) SPECIAL TOPIC: PERSEVERANCE
Mateus 18:15-18
18:15-17 "go and show him his fault in private" This THIRD CLASS CONDITIONAL SENTENCE is followed by two IMPERATIVES. Go, PRESENT ACTIVE IMPERATIVE Reprove, AORIST ACTIVE IMPERATIVE (only here in Matthew, but note its use in John 3:20; 8:46; 16:8; and by Paul in Eph. 5:11; 1 Tim. 5:20) This is practical wisdom on how to deal with sin in a congregation. It relates to a later period in church history. Notice the steps. go to the offender privately (Matt. 18:15) take one or two witnesses and go again bring the matter before the whole congregation cut off fellowship These guidelines were not addressed to leadership only, but to all believers. We are our brother's keeper (cf. Luke 17:3; Rom. 14:1-15:13; Gal. 6:1-2). The goal of church discipline must always be redemptive not punitive. However, the reputation of the body and the peace of the body as well as the health (spiritual and physical) of the sinning saints must be dealt with. 18:15 "If your brother sins" This paragraph deals with church discipline in light of Matt. 18:1-14. This is a series of THIRD CLASS CONDITIONAL SENTENCES, 18:15 (twice), 16, 17 (twice). This refers to possible future action. ▣ "sins" There is a Greek manuscript variation here. The earliest complete Greek uncial New Testaments, א and B, do not have "against you" after "sins." It does appear in the uncial manuscripts D, L, and W, as well as the Vulgate and Armenian translations. The UBS 4 text includes it in brackets and gives its inclusion a "C" rating (meaning the committee cannot decide). ▣ "you have won your brothers" This phrase parallels James 5:15,19-20. 18:16 "so that by the mouth of two or three witnesses" This is a quote from Deut. 19:15. The OT required at least two witnesses to confirm a matter in court (cf. Num. 35:30; Deut. 17:6; John 8:17). 18:17 "the church" For a discussion of the origin of ekklēsia see note at Matt. 16:18. This seems like a reference to a later period when groups of believers must discipline their members. Several of Jesus' statements do not fit this early period of His ministry, but are prophetic of the church's future needs. Matthew, living in this later period, would be reminded (by the Spirit) of Jesus' earlier statements, which only after Pentecost did he fully understand. The term "church" appears only in the Gospels, two times in Matthew. The term is common in Acts, which shows that Luke was conscious of a change after Pentecost. ▣ "let him be to you as a Gentile and a tax collector" Matthew was written to Jews. Gentiles were regarded as unclean and tax-collection was a profession despised by the Jews (cf. Matt. 5:46; 9:10-11; 11:19). This phrase with its two descriptive examples, would have been misunderstood by Gentiles, so it is not in the other Gospels. 18:18 "Truly" See SPECIAL TOPIC: AMEN. ▣ "I say to you" "You" is PLURAL. Jesus was addressing the Twelve not just Peter as in Matt. 16:19. ▣ "bind. . .loose" These words might alternatively be rendered "forbid" and "permit." They were both rabbinical terms for legal decisions about how the Law should be applied to a current situation. See discussion at Matt. 16:19. In John 20:23 these terms also refer to the forgiveness of sins, as it does here! ▣ "shall have been bound in heaven. . .shall have been loosed in heaven" These PERIPHRASTIC PERFECT PASSIVE PARTICIPLES were a roundabout way of saying that something already is. This passage does not assert human's initiative in spiritual matters, but God's will being fulfilled on earth by the Spirit's guidance of His people (cf. Matt. 16:19-20; John. 20:23). Church discipline should always be redemptive (cf. Gal. 6:1-10), following God's dealing with believers.
Mateus 18:19-20
18:19 "if two of you agree on earth about anything that they may ask" This is a THIRD CLASS CONDITIONAL SENTENCE, which meant potential future action. The context relates this promise to church discipline and our treatment of other believers. 18:19 This verse must be taken in the context of God's will being revealed by the Spirit from Matt. 18:18. Believers are only promised answers under certain spiritual circumstances. The worst thing that could happen to most modern believers is that God answer their selfish, materialistic prayers. The Bible presents a paradoxical view on prayer. Some passages speak of its unlimited scope and promise of answers (cf. Matt. 18:19; John 14:13-14; 15:7,16; 16:23). Other passages speak of prayer being limited by our persistence (cf. Matt. 7:7-8; Luke 11:5-13; 18:1-8) our attitude (cf. Matt. 21:22; Mark 11:23-24; Luke 18:9-14; James 1:6-7; 4:1-10) the will of God (cf. 1 John. 3:22; 5:14-15) Theologically believers agree that God is affected by His children's prayers the greatest gift is not the answer but the fellowship with the Father all prayer is answered prayer does change our lives and the lives of those we pray for However, when all is said and done, there is still "mystery" in prayer. It is best summed up by the truth that God has chosen in His sovereignty to limit Himself to the prayers of His children. We have not because we asked not or asked amiss. SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED 18:20 The number mentioned is the same as Matt. 18:16. This could be a husband and wife (family setting) or two or more believers (worship or disciple setting). However, it may be implied (i.e., an application) that when believers meet to pray Jesus is there (i.e., Matt. 28:20)! ▣ "in My name" SPECIAL TOPIC: THE NAME OF THE LORD (NT).
Mateus 18:21-22
18:21 NASB, NKJV, TEV, REB "seventy times seven" NRSV, NJB "seventy-seven times" "up to seventy times seventy-seven" Peter was trying to be generous by using seven times (cf. Luke 17:4)! The Babylonian Talmud had three times as the maximum (cf. Amos 1:3, 6; 2:6). Jesus took forgiveness to the new metaphorical height of 7 x 70 (or possibly 77; see SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE). This does not mean on the 491st time believers do not forgive, but that covenant brothers must always be ready to forgive other covenant brothers (cf. Luke 17:4) as God forgives them (cf. Matt. 18:35). The new covenant has a radically new orientation to life (cf. Matt. 18:15).
Mateus 18:23-35
18:23 "a king" This parable is unique to Matthew. In Aramaic (Jesus spoke Aramaic, not Hebrew) this term could have meant "a king's official." 18:24 "ten thousand talents" This was a huge amount. Six hundred talents was the yearly Roman tax for southern Palestine. This parable is purposeful Oriental exaggeration (hyperbole). Often Jesus used this literary technique to drive home the point of His parables. SPECIAL TOPIC: COINS USED IN PALESTINE IN JESUS' DAY 18:25 People (and their families) could be sold into slavery for debts (cf. Lev. 25:39; 2 Kgs. 4:1; Neh. 5:5; Isa. 50:1). The king's threat was a real threat! 18:26,29 "Have patience with me and I will repay you everything" These are the exact words of both Matt. 18:26 and 29. This is the heart of the parable. In Matt. 18:30 he has no mercy on another human who pleads for it! 18:34 "the torturers" In Aramaic this was possibly " jailers." 18:35 "My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart" This is a THIRD CLASS CONDITIONAL SENTENCE which meant potential future action. Forgiveness should/must result in forgiving (cf. Matt. 5:7; 6:14-15; 7:1-2; 10:8; Luke 6:36; Col. 3:13; James 2:13; 5:9). Forgiveness is not the basis of our salvation but a sure evidence of being forgiven. However, Jesus leaves open the question about those who claim to know Him, but refuse to forgive other believers! Parables cannot, do not, answer all the theological questions! ▣ "heart" See SPECIAL TOPIC: HEART.