Matthew Chapter Eighteen
Who Is the Greatest?
[Text parallels Mark 9:33-42 and Luke 9:46-50]
18:1 At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” 2 And calling to him a child, he put him in the midst of them 3 and said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. 4 Whoever humbles himself like this child is the greatest in the kingdom of heaven.
In Luke’s account of this event, it is clear that the disciples were arguing which one of them would be considered the greatest in the Kingdom of Heaven (see Luke 9:46). While most Christians are embarrassed by this passage, it does point out one of humanity’s greatest problems, namely thinking too highly of oneself. Jesus uses a child to illustrate the proper perspective and adds a poignant warning if they don’t comply.
What does Jesus mean by, “unless you turn and become like children?” Is He asking believers to be childish and behave and speak like a child? No, Jesus is calling our attention to the basic childlike mindset, that of being accepting and trusting. If someone is willing to learn something new and is able to trust God, like a child trusts their parents, that humility of a child is what Jesus is talking about. As children we learn from many sources (experiences, parents, teachers, etc.), however, as we grow older we begin to form a ‘worldview’ which sets strict guidelines on how we think and make decisions. Many of those guidelines can interfere with acceptance of new ideas or even how we think about ourselves. Jesus is calling His disciples (and all believers) to be trusting and humble (Greek ‘tapeinōsei’,[1] to bring low) like a child.
Whoever humbles themselves, like the child Jesus brought in their midst, will be the greatest in the Kingdom of Heaven. God can only use people who are willing to believe in Him, trust Him, and be willing to help others do the same, putting the needs of others ahead of their own.
The disciples were still proud, self-seeking, and certainly ambitious, if not highly competitive, as demonstrated by their argument and inquiry. For any of them to consider being the ‘greatest’ in God’s Kingdom, especially in light of the great Old Testament men and women, would require a significant amount of pride and audacity. One could conclude that there is no room for pride in the Kingdom of Heaven.
18:5 “Whoever receives one such child in my name receives me, 6 but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.
Using similar wording when He sent out His disciples to bring the news of the Kingdom of Heaven to the Jews (see Matthew 10:14, 40-41), Jesus said that whoever receives (Greek ‘dexētai’,[2] to willingly accept) a child who has been “turned” (see verse three, the word ’turn’ can also mean converted or changed) on His behalf, receives Him. But then warned, anyone who causes a child who believes and trusts in God to sin (the Greek word here is not the usual word for sin, it is ’skandalisē’,[3] meaning to cause one to stumble and fall), it would be more preferable for them to have a massive weight fastened around their neck and be thrown in the ocean. The reference to cause one to stumble is broad, it could refer to something very serious such as idol worship, adultery, the breaking of any of the commandments, to that which might be considered a minor infraction, such as an argument of who is the greatest in the Kingdom of Heaven.
Jesus used two words that clearly identify “the child,” as being very young. The Greek ‘paidion’,[4] translated in verse five as ‘child’, implies a young or little child and the Greek ‘mikrōn’,[5] translated as “little ones,” in verse six, means something is comparatively smaller. These words are used figuratively to refer to any new Christian, young or old in age. And just like a person’s physical growth and emotional maturity, Christians also need to mature with proper nourishment of the Word of God (Bible study) and guidance (being mentored and influenced by other Christians). Jesus is calling attention to the fact that less-mature Christians often watch carefully other Christians and warns that if one does something to cause them to stumble, drowning would be preferable.
Considerations
What is a Worldview?[6]
The term ‘worldview’ is easily defined but it is not easily explained. It is defined by most dictionaries as either a philosophy of life or a particular conception of the world, while they both may be true, neither definition is very useful. Everyone has a worldview and after you recognize what shapes our worldviews, you will see why every person’s worldview is actually unique and different.
This may sound like a far-fetched question, however in order to understand the construct of a worldview we need to ask, “What is reality?” Now before you walk away shaking your head, think about the process for a moment that you go through in your mind to determine if something is real. There is no need to dig out those old text books or wish you paid more attention in your philosophy class, if you are like most people you can quickly realize that, even though the majority of people don’t spend a lot of time analyzing their surroundings, the process is actually somewhat complex. For example, our understanding of reality is strongly based on a combination of perception (what we see, hear, smell, touch, etc.), facts determined from past experiences (such as touching something that is hot), and learned knowledge (inferences, deductions, assumptions, presumptions, etc.), all combined within a strong sense of what we believe is possible (things we were taught as well as discovered on our own).
If you were right now distracted by a small bright point of light that quickly flashed from one side of you to the opposite side, would you think it was a small creature like a fairy or just a reflection off something like a passing car outdoors? Probably most of you would consider it to be a flash of light. Why? To begin with there are no such things as fairies, right? What about that small dark spot that is moving next to your foot? Is it a bug or a creeping ink spot? Our worldview is largely responsible for how we process information, not only to answer questions like these but also how we navigate through life (our decisions, values, morals, priorities, goals, etc.)
Everything from where we were born, where we lived, where we went to school, who our teachers were, who we had as friends, who were our parents and of course who were their parents, our neighbors, wealth, demographics, race, religious upbringing, level of education, exposure to politics, and a lot more all have some influence in shaping how we view the world, our ‘worldview’. So you can see that you truly do have a unique view. The fact that you are unique is both a good thing and a bad thing. Good in the sense of having a unique perspective, something that you might be willing to share with others helping them see things differently. But sadly, since you do have a different view point it may mean more arguments or create contentious moments.
Pride[7]
Without question there is nothing more corrosive to our relationship with God than pride. The author of Proverbs reminds us that an arrogant attitude precedes a fall (see Proverbs 16:18). Whenever we think highly of ourselves we obviously leave little or no room in our lives for God, but let’s take a closer look at this often forgotten enemy.
Before Adam and Eve ate of the forbidden fruit we are told that Satan, then known as Lucifer, thought of himself as a god, “In the pride of your heart you say, “I am a god; I sit on the throne of a god in the heart of the seas.” But you are a mere mortal and not a god, though you think you are as wise as a god.” (Ezekiel 28:2b, NIV) Pride brought Satan down and as a result he was able to tempt Eve, leading to the fall of man. So you can see why God hates pride. God also made salvation free so that no one could take pride in getting into heaven, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” (Ephesians 2:8-9)
We might want to think that wouldn’t happen to us, but we would only be deceiving ourselves. We are by nature self-centered and myopic. Add that to the fact that we are surrounded by every form of media that tells us that we need to seek pleasure and pursue every lust. Our sinful nature, without God’s help everyday, will eventually push God out of our lives.
The opposite of pride is humility. As Christians we are to, “walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love” (Ephesians 4:1b-2) If we trust in God for all things, give Him the credit for all things and we keep our eyes on Him at all times, then pride will not control us. Some might say, that is easier said than done. James offers this practical approach: “God opposes the proud but gives grace to the humble.” Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves before the Lord, and he will exalt you.” (James 4:6-10)
Remember life is not about us, it’s about Him!
Temptations to Sin
[Text parallels Mark 9:43-46 and Luke 17:1-4]
18:7 “Woe to the world for temptations to sin! For it is necessary that temptations come, but woe to the one by whom the temptation comes! 8 And if your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than with two hands or two feet to be thrown into the eternal fire. 9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter life with one eye than with two eyes to be thrown into the hell of fire.
Continuing on the subject of influencing others to sin, Jesus offers a quick discourse on the nature of sin. However, before we listen in on Jesus, let’s do a brief overview of the subject of sin. In the simplest sense, sin could be defined as any violation against God (although there are some other issues to consider, for one example see James 4:17). Since sin entered the human race and all of creation through Adam and Eve (see Genesis chapter three), all people are sinners by nature (see Romans 3:23). So the first source of temptation comes from within, such as lusts, sexual longings, and other self-indulgences. As mankind progresses, those temptations begin to manifest and drive widespread cultural acceptance that then become mainstream, making the world (our surroundings) one large attraction to sin. Then sadly, there is one more source of temptation, and to make matters worse, it is invisible. One might call them the powers of darkness, led by Satan himself.[8] Temptations are his speciality, he and his minions will attempt every possible temptation to drive a wedge between us and God. So to summarize, there are three different primary sources for temptations to sin: 1) ourselves; 2) the world, often through worldly people; and 3) various spiritual forces (see Ephesians 6:12).
As discussed earlier,[9] the role of temptations in life can serve two beneficial roles for a Christian: 1) to test whether one is strong enough to resist, deny, and reject the temptation; and 2) to build and strengthen one’s faith and reliance in God. Here, Jesus once again cries out “Woe!”[10] First, woe to the world for its contributions of temptations to sin; and secondly, woe to anyone who brings temptation to someone else. Anyone responsible for successfully tempting another to sin is guilty of sin. In the middle of that statement, Jesus says that temptations are necessary, some translations call these temptations as being inevitable. What does Jesus mean by that? Perhaps the easiest answer comes from acknowledging the fact that the people of this world have fallen from God and therefore are corrupt, can one really expect anything else?
Using nearly identical language when He spoke about the danger of lust during His Sermon on the Mount (see Matthew 5:29-30), Jesus calls attention to the hazard of being lured by temptation. Again, figuratively speaking, Jesus relates that if one is being tempted to sin by a body part, such as a hand or a foot, it would be better to cut the body part off and spend the remainder of their life crippled or lame, rather than to fall into sin. This comparison can confuse some as the illustration has one being tempted by one’s own body. We need to remember that just like that of lust, temptations often appeal to some part of the body. Perhaps the second illustration, that of the eye, would be easier to explain. Jesus is saying that if you see something that is tempting you to sin, it would be better for you to remove the eye and live with one eye, than to be thrown into the hell of fire (note that the first illustration regarding the hand or foot warned against being thrown in the “eternal fire,” this is another term for hell[11]). Again, Jesus is not speaking literally here, He is trying to get His audience’s attention regarding what might be considered otherwise a trivial matter, or at best commonplace (rationalizing that after all, everyone else is doing it) and point out that these temptations are indeed dangerous and are to be avoided, as they, like the illustrations regarding lust, risk eternal damnation.
The Parable of the Lost Sheep
[Text parallels Mark 9:47-50]
18:10 “See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven. 12 What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? 13 And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. 14 So it is not the will of my Father who is in heaven that one of these little ones should perish.
Jesus continues talking about the proper behavior between Christians. He is not referring to small children in general, the “little ones” referenced are children of God, mainly new or less-mature Christians. Jesus warns Christians to not despise (Greek ‘kataphronēsēte’,[12] to hold in contempt, think lightly of, to neglect, not to care for) these little ones. This may sound strange as one might think, “Why would a Christian despise another Christian?” Jesus knows human nature, people can, and do, despise other people for a number of reasons, and in a number of ways, which includes: flaunting their knowledge, taking advantage of someone, showing favoritism to some but not others, withholding aid and assistance, making fun of others, refusing to interact, etc. Jesus provides an interesting, but often misunderstood response, “in heaven their angels always see the face of my Father who is in heaven.” This statement, which does include the Greek word ‘autois’ (a cognate of the Greek ‘autos’,[13] a pronoun) that is most often translated as ‘their’, is then combined by some with Hebrews 1:14 to justify a “personal guardian angel” ideology. That is not the context, nor is that concept implied by either verse. Jesus’ statement is a powerful reminder that all children of God are equal, and that even the angels in heaven never take their eyes off God. This illustration is an invaluable lesson for all Christians, if God’s angels never take their eyes off God, then believers should never, for any reason, take their eyes off Jesus.
Regarding the concept of personal guardian angels, it is true that angels are indeed “ministering spirits sent out to serve for the sake of those who are to inherit salvation” (Hebrews 1:14b), but that does not support any personal application:
Neither of these texts, however—nor any other Scripture—teaches the idea of an individual guardian angel for every believer, as Jewish tradition in Jesus’ day taught and as many people still believe and teach.[14]
Still on the subject of new or less-mature Christians, Jesus asks a staggering question, “What do you think?” This is not an inquiry seeking someone’s opinion, this is not only an introduction to a new parable, it is a call for believers to think, a time to align their thoughts with God’s. Christians need to understand what is important to God. While those that are saved through Jesus are indeed important to God, those that are lost, are His priority. It’s a matter of time, not love, as He loves both the saved and unsaved the same, but Christians also need to understand there is only a limited amount of time to evangelize the lost, before they remain lost and condemned forever. Christians on the other hand, will be with Jesus and enjoy the presence of Him for eternity.
Jesus then offers what has been named the “Parable of the Lost Sheep.” The premise begins with a man owning one hundred sheep and when one wanders away, the man leaves the 99 and goes after that one sheep and celebrates upon its return. In this parable Jesus emphasizes the importance of every believer (or someone seeking), if one wanders away, Christians need to be involved in helping find those that are lost. They are not to despise them nor think “good riddance,” but think like God and make every effort to help find them and bring them back to faith.
Considerations
Are Christians Secure in their Salvation?
This parable brings us into the “once saved, always saved” debate. Most Christians have encountered others who claim to know Jesus and call themselves a Christian but are clearly not or perhaps someone who once proclaimed to be a Christian and then later denies God. These individuals may have grown up in a Christian family but found science or the world more compelling, tried Christianity but found it didn’t meet their expectations, or perhaps they became a Christian but found the life too restrictive or they couldn’t handle the peer pressure. So, what happened? If the concept of “once saved” is true, then how did this falling away occur? To better understand what Jesus is teaching here we need to carefully examine Scripture. Since this topic is often the subject of exhaustive and heated debate, this review is not expected to answer all potential questions. Here are a few points to consider:
1) Jesus said that not everyone who claims to be a Christian really is one. Some believe that Jesus, in His Sermon on the Mount, offers the framework for what it means to be a Christian. After speaking about how believers are to respond to God’s love (living as a disciple of Jesus, see Matthew 5:1-7:14) Jesus warns Christians that they need to be diligent. Interestingly, He begins with the subject of false prophets, saying that they are like sheep dressed in wolf’s clothing. He also noted that believers would know them by their fruit. In a sense, He is calling Christians to be fruit inspectors, as good fruit comes from good trees and bad fruit comes from bad trees (see Matthew 7:15-20). Next, He informs Christians (in what was described earlier as some of the scariest words in the Bible), that not everyone who claims to be a Christian will enter heaven (read Matthew 7:21-23). Jesus also concluded the Sermon on the Mount telling believers that they need to build their homes (referring to their lives) on Him, otherwise their homes will fall (condemned to hell, see Matthew was 7:24-27).
2) Jesus tells us that the Word of God will not always be received. When Jesus taught the kingdom parable in Matthew chapter 13, He explained how the Word of God, mainly the gospel message, will be received. He begins the first parable with a sower of seed (a metaphor for the Word of God) who scatters the seed over a path, on rocky ground, among thorns and over good soil. When Jesus later explains this parable to His disciples, He tells them that the birds who gathered the seed on the path were agents of the evil one and snatched away the truth before it had a chance to grow. The seed that fell on rocky ground had only shallow ground to grow, preventing the seed from growing strong before withering; Jesus further explained that even though that some grew with great joy they were not strong enough to handle affliction and persecution. The thorny bushes choked out the seed that grew up around thorns, Jesus said these people, even though hearing the Word of God, worry about the world, falling for the world’s deceptions regarding wealth, etc., and end up becoming unfruitful. The fourth and final location is a reference to the good soil where it indeed produces 100, 60, and 30 times as much.
3) Jesus said My sheep hear My voice…no one will snatch them away. At one time during the Feast of Dedication many Jews stormed Jesus and asked for a straight answer whether or not He was the Messiah. Jesus answered them, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, but you do not believe because you are not among my sheep. My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” (John 10:25-30)
4) Jesus said we can curse God but we cannot deny or curse the Holy Spirit. On one occasion after Jesus healed a demon-possessed man who was blind and mute (something considered that only the Messiah could do, see Isaiah 35:5-6) Jesus was accused of being in cahoots with Satan. Jesus responded with the popular phrase, “if a house is divided against itself, it cannot stand” (see Matthew 12:25-27, also found in Mark 3:23-27). Jesus goes on to say “But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you,” bringing the subject of the Holy Spirit to the foreground. He continues to say: “Or how can someone enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house. Whoever is not with me is against me, and whoever does not gather with me scatters. Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” (Matthew 12:29-32) Simply put, if we sin against God or become angry with Him (such as being bitter over something that happened) He will forgive us, if we speak against Jesus we can also be forgiven. As pointed out earlier, we all know people who have fallen away and perhaps we ourselves have at one or more times fallen away or spoken evil against God. Since we know first of all there is a God, secondly we know He is a forgiving God, and thirdly we know He will forgive us, then we know we are saved and forgiven, period. But if we deny that God exists and deny His power (namely His Spirit), we are denying His love, and of course, His plan for salvation, thereby we are blaspheming the Holy Spirit and condemning ourselves to hell.
5) We are sealed by the Holy Spirit! The apostle Paul in his letter to the church at Ephesus states that we, once having accepted Jesus as our Savior, have received something very special. “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:13-14) The seal (the Greek word ‘esphragisthēte’,[15] also implies being secured) is something that was used to show authority (like a letter sent by a king and sealed with a signet stamped in wax) and that it would not be opened by anyone who did not have proper authority. Paul reminds us that only God has that authority and He is not letting go! “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (Romans 8:35-39)
6) We are a work in progress. Paul told the church at Philippi that we are all essentially a work in progress. Unlike some projects that we might start, God always completes His! “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” (Philippians 1:6) The process of sanctification may be rough at times but it is Jesus who will sustain us to the end (see 1 Corinthians 1:8).
7) Our inheritance is imperishable, kept in heaven. In his first epistle, Peter greeted his fellow believers with a blessing that reminds all of us that our living hope is safe. “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.” (1 Peter 1:3-5)
8) The Book of Hebrews issues a warning about enlightenment without salvation. The author of Hebrews in chapter six pleads with his readers to grow in Christ but he fires off a warning shot to unbelievers regarding the idea of rejecting God beginning with verse four. “For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.” (Hebrews 6:4-6) First of all enlightenment, tasting, and sharing are not the same as knowing, eating, and possessing (see Psalms 34:8; 2 Corinthians 13:5). Understanding the forgiveness of God (see the fourth point above) the author is saying it is impossible for someone that truly knows and loves Jesus, having accepted Him as their personal Savior, repented of their sins, and have possession of the Holy Spirit, to fall away.
Summary
These are only a few points of many given to us in the Bible supporting that once we are saved there is no real way of going back to our old ways. So what about those that have fallen away? We need to ask another question to hopefully answer that question. Did that person actually believe and know Jesus? Only God knows, some so-called “Christians” have learned to sound and look like the real thing. God is teaching us that there is such a thing as a superficial reforming of the heart (even though one might be trying through religion, tradition, and possibly ritual) but they sadly fail to possess genuine repentance and a saving faith. Bottom line, they do not have a relationship with Jesus. Now if that makes you uncomfortable and you are possibly concerned for yourself or someone you know, then you need to read 1 John 1:5-10; 5:13-15; John 20:30-31; 21:24; 2 Timothy 3:10-17 and understand that you can know that you are saved. Call to God, no special words or techniques are required, just say to Him that you want Him and that you repent of your sins! Remember, the comforting words of James 4:8 “Draw near to God and He will draw near to you.” Thanks to Jesus the communication line to God is always available. Hallelujah!
If Your Brother Sins Against You
18:15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.
Jesus now reverses the roles, He talks about what to do if someone sinned against them. He outlines a step-by-step process that should be followed by every Christian who is sinned against by another Christian. Before looking at the process, we need to understand what Jesus is referring to as ‘sin’. The Greek ‘hamartēsē’ is a cognate of the Greek ‘hamartanō’,[16] the usual verb used in the New Testament regarding sinning against God, it can also refer to someone offending, doing wrong, or something evil against another. While that definition opens up a wide variety of interpretations, it should be limited to behavior that is contrary to the teachings of Jesus. For example, one Christian doing something ‘offensive’ to another, may not always be considered a sin. Based on the extent of the penalty of not accepting the admonishment, these sins should be considered serious enough that have the potential of turning someone away from God.
The procedure that Jesus presents is a three-step process, depending on the person’s willingness to listen and respond. The first step would be to personally make the other person aware of their sin (one person talking to another). If they listen and acknowledge that they sinned (seeking forgiveness), then the issue is considered done and they have gained (Greek ‘ekerdēsas’,[17] to gain, metaphorically used to refer to winning someone over) a friend in Christ. If they did not listen or respond favorably (human nature often jumps to the offensive when accused), then they are to bring one or two other believers and approach the person again. Jesus notes, “that every charge may be established by the evidence of two or three witnesses,” referring to the law established in Deuteronomy 19:15-21. Moses addressed the need to have two or more witnesses for any legal matter, not just for capital offenses as it was recorded earlier (see Numbers 35:30; Deuteronomy 17:6), in order to suppress false testimony.
If the person still will not listen, Jesus is giving you permission to tell the community of believers who this person affiliates with. In modern application that would be the congregation of the church this person was attending. It the person continues to refuse to listen, they are to be considered as an outsider to you, such as a non-believer and one that is an outcast.[18]
These steps are not to be compromised or taken out of order, these are serious allegations and if handled improperly or inappropriately (such as promoting a personal agenda), can not only be counterproductive, they can damage relationships, or worse, alienate the people from any further pursuit of God or church participation.
18:18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I among them.”
Jesus reminds them that they have authority, not just temporally on earth but eternal in heaven. Using the same terminology He used in Caesarea Philippi to explain their authority of the ‘keys’ of the Kingdom of Heaven (see Matthew 16:19), Jesus tells them that if someone rejects Him, they will not be allowed to enter heaven. Of course this does not mean that every disagreement between Christians will result in damnation, but if they, by refusing the counsel of the other Christians compromises their belief in Jesus, it will have eternal consequences.
As discussed earlier, the idea or concept of judging and admonishing others can make Christians uneasy, and as a result this process of admonishment is often avoided entirely.[19] God never requires someone to do something without giving them the necessary resources to do what He asks. Jesus now offers the resource that if two or more agree on earth, He will listen and it will be done for them by His Father. Praying in alignment with God’s will, with other believers, will render results. Jesus further promises that wherever and whenever two or more believers are gathered in His name, He will be with them. This three-step process (beginning at verse 15) of winning over those that may be lost, just became more than just a few people trying to persuade someone to listen, it will become a powerful encounter with Jesus Himself!
Considerations
Jesus not only reminds His disciples that they have Spiritual authority, He gives them insight as to how that authority works. First by showing them that through prayer, especially prayer offered in agreement by more than one gathered, will be answered by His Father. Then He tells them that He will be present whenever Christians meet. This information is important for two primary reasons: 1) The authority granted is not some form of power or ability given to Christians, it is always God who effects change, and therefore will always be compliant to His will; 2) When more than one person prays and the prayer is answered, no one person can boast or take credit for action done. When a prayer is answered, Christians should get in the habit of never saying that ‘prayer’ healed a person or that ‘prayer’ made that whatever was prayed for occur, prayer is always answered by God, the glory is His alone. Always give credit to God.
Even though this section on admonishment is primarily focused on issues between two Christians, many modern-day churches use this three-step process for discipline within the church. If the issues are indeed sins against another or God and not in regard to some minor violation that the church, or that which church leadership deems a potential problem, then this would be the appropriate application of these verses. However, if either through those that might be labeled, “the church Pharisee,” being those that often portray a “holier than thou” attitude, or some other person that has “an issue” with another person, the use of this procedure to resolve a conflict will undoubtedly create more problems than it can solve.
We also see in Paul’s first epistle to the church in Corinth, he called the church’s attention to a sin that was grievance enough to warrant them to remove the person from the church (see 1 Corinthians 5:1-13). Many churches today seem to have forgotten the three-step process outlined by Jesus Himself and have instead embraced Paul’s response to the Corinthian church, “Purge the evil person from among you.” (1 Corinthians 5:13b) While Paul’s request was undoubtedly appropriate, the history regarding to how they got to that point is limited. Whenever a sin is detected by another, it would be best to begin the three-step method as soon as possible. Many refuse, often thinking that it is someone else’s job or that they do not want to get involved. These steps should not be considered before the most important step, even before approaching the person guilty of committing a sin, that is to pray! Let God guide.
The Parable of the Unforgiving Servant
18:21 Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” 22 Jesus said to him, “I do not say to you seven times, but seventy-seven times.
After hearing about the three-step procedure of what to do after a fellow believer sins against them, Peter asks Jesus how many times should they offer the offender forgiveness. Peter suggests seven times. Jesus says that forgiveness should be extended to those that sinned against them seventy-seven times. The translation of the Greek word ‘hebdomēkontakis’,[20] translated here as ‘seventy-seven’, is often debated. Some translators prefer to translate the word as “seventy times seven,” (as found in CSB, GW, KJV, LEB, MESSAGE, NASB, NKJV, NLT, etc.) Regardless of which number it represents, most scholars agree that it is not to be considered literally, but figuratively as an indefinite, meaning that there is no end. However, it is interesting to note that seventy times seven, or 490, is the number of years that God waited to punish the Israelites for their failing to observe the Sabbath for the land (see Exodus 23:10-11; Leviticus 25:1-7; see also Isaiah 23:15; Jeremiah 25:7-14; 29:10; Daniel 9:2; Zechariah 1:12 and 2 Chronicles 36:21). The number 490 also seems to appear regularly in years between events; such as from Abraham to the time Moses led the Israelites out of Egypt (the Exodus).
One major difference between a believer and an unbeliever is their capacity to continually forgive. Just as Peter is sharing, someone may have the ability to forgive, even repeat offenders to a point, but human tolerance most often has a breaking point where that ability to forgive is quickly halted. Christian forgiveness, however, since it is provided from God, has no limitations, just as a Christian’s sin is continually forgiven.
18:23 “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. 24 When he began to settle, one was brought to him who owed him ten thousand talents. 25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. 26 So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ 27 And out of pity for him, the master of that servant released him and forgave him the debt. 28 But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ 29 So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ 30 He refused and went and put him in prison until he should pay the debt. 31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. 32 Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. 33 And should not you have had mercy on your fellow servant, as I had mercy on you?’ 34 And in anger his master delivered him to the jailers, until he should pay all his debt. 35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”
Jesus then illustrates how Christians should understand forgiveness through the use of another parable. He starts by introducing a king who desired to settle accounts (Greek ‘synarai’,[21] resolve or settle a debt) with his servants. One servant was brought before him who owed the king 10,000 talents (transliteration of the Greek ‘talanton’,[22] originally referred to as a scale of a balance, later it became a commercial weight to measure gold and silver, the actual weight depended on jurisdiction. Some believe that the value at that time was approximately worth $1,000 today, which when applied to this parable would be an estimate of $10,000,000 that was owed by this servant!) Since he could not pay, the king ordered him, along with his wife, family, and all their belongings, to be sold. The servant fell to his knees and pleaded for patience. Out of pity for the servant, the king forgave him his entire debt and released him. But when that servant found one of his fellow servants that owed him 100 denarii (considered equivalent to a day’s wage, for comparison in this parable, it is estimated that he owed the man $40), who also could not pay at that time, the previously-forgiven-servant refused to listen to his plea and had him put in prison. When his fellow servants witnessed what just took place, they were deeply grieved, so they went and told their master the king, what had happened. The master summoned the servant and said, “You evil servant! I forgave you that tremendous debt because you pleaded with me. Shouldn’t you have mercy on your fellow servant, just as I had mercy on you?” (verses 32-33, NLT) So, he sent him to jail, until he was able to pay off his debt in full. Jesus concludes the parable by noting that His Father will do the same to all believers if they do not offer total forgiveness as He has done for all Christians. Note that Jesus did not say that forgiveness was to be just stated verbally, but from the heart. One cannot hide their heart from God.
This parable may seem to be an unlikely scenario, especially since it begins with a servant owing ten-million dollars to his master, the king! How can someone like that get so far into debt? Or perhaps a better question is how does one pay off a debt like that? The simple answer is that he can’t, and certainly not from jail. But even with the probability of that happening being extremely small, it could still potentially happen. The illustration of course is a comparison to God being the king and any believer being the servant. As sinners, all believers have a debt to pay which is impossible for anyone to pay without the help of Jesus, who completely forgave all past, present, and future sins for every Christian. He paid the entire price with His blood. So, being blood-bought and completely forgiven by Jesus, Christians must be willing to fully forgive those who have sinned against them, with no strings attached.
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[1] Strong’s Greek 5013.
[2] Strong’s Greek 1209.
[3] Strong’s Greek 4624.
[4] Strong’s Greek 3813.
[5] Strong’s Greek 3398.
[6] Adapted from author’s book, “By Way of Reminder.”
[7] Adapted from author’s book, “By Way of Reminder.”
[8] See Considerations under Matthew 4:11 regarding “Introducing Satan.”
[9] See Considerations under Matthew 4:11 regarding “Temptation.”
[10] See Matthew 11:21 and commentary under Matthew 11:20-21.
[11] See Considerations under Matthew 8:5-13 regarding “Hell By Any Other Name is Still Hell or Is it?”
[12] Strong’s Greek 2706.
[13] Strong’s Greek 846.
[14] MacArthur, J. F., Jr. (1985). Matthew (Vol. 3, p. 118). Chicago: Moody Press.
[15] Strong’s Greek 4972.
[16] Strong’s Greek 264.
[17] Strong’s Greek 2770.
[18] See Considerations under Matthew 9:10-13 regarding “Why the Tax-Collectors Were Loathed.”
[19] See commentary under Matthew 7:1-5.
[20] Strong’s Greek 1441.
[21] Strong’s Greek 4868.
[22] Strong’s Greek 5007.