Matthew 18

Matthew 18:1-35

The Fourth Discourse: Dealing with Offences – Matthew 18:1-35 gives us the fourth major discourse in which Jesus deals with offences that occur within the Kingdom of God. The parallel accounts of Mark and Luke record a dispute among the disciples as to who would be the greater in the Kingdom. Jesus opens His fourth major discourse in Matthew 18:1-5 by answering the question from His disciples regarding who is the greatest in the Kingdom of Heaven. Evidently, the disciples believed that Jesus was about to overthrow the Roman rule, liberating Israel to rule itself, with Jesus as the new king. These disciples had forsaken all to follow Jesus, so they wanted to be one of those who ruled with the Messiah in this new kingdom. Instead of meeting their expected answers, Jesus tries to explain how to manage community relationships and offences in the Kingdom when He is gone.[496] He has demonstrated humility and forgiveness in the previous conflict narratives.

For example, He was rejected by His own people in Nazareth (Matthew 13:54-58); He responses to the death of John the Baptist without aggression or verbal assault against Herod (Matthew 14:1-12); and He response with wisdom to the scribes and Pharisees who were rejecting Him (Matthew 15:1-9; Matthew 16:1-4). Having demonstrated the greatest virtue in the Kingdom of Heaven, Jesus now teaches His disciples how to practice humility among the community of believers (Matthew 18:1-14) and forgiveness (Matthew 18:15-35). While the disciples were concerned about themselves regarding their positions in the Kingdom, Jesus was concerned about those weaker believers who would soon join this community of faith. [496] David Turner says, “Jesus continues here what he began in earnest in Matthew 13:54—the preparation of his disciples to function as his community in his absence.” See David L. Turner, Matthew, in Baker Evangelical Commentary on the New Testament, eds. Robert Yarbrough and Robert H. Stein (Ada, MI: Baker Academic, 2008), 431.The fourth discourse is popularly divided into two major subsections that deal with humility (Matthew 18:1-14) and forgiveness (Matthew 18:15-35). David Turner supports this division with literary elements found within this discourse. He says that Matthew 19:14; Matthew 18:35 both serve as concluding remarks to a parable; these two verses begin with the Greek adverb οὕτως; and both verses refer to the Father’s concern for His children.[497] [497] David L. Turner, Matthew, in Baker Evangelical Commentary on the New Testament, eds. Robert Yarbrough and Robert H. Stein (Ada, MI: Baker Academic, 2008), 432.Literary Evidence of a Common Theme in the Fourth Discourse – There is literary evidence that the fourth discourse carries the motif of a community of believers, a view supported by the frequent use of Greek words that reflect a typical, first-century family unit: child, least of these, brother, father, fellow slave. David Turner lists words παιδίον (child) (Matthew 18:2-5), ἀδελφός (brother) (Matthew 18:15; Matthew 18:21; Matthew 18:35), σύνδουλος (Matthew 18:29; Matthew 18:31; Matthew 18:33), and the phrase ἕνατῶνμικρῶντούτων (one of the least of these) (Matthew 18:6; Matthew 18:10; Matthew 18:14).[498] Important to this list is the word πατρός (Matthew 18:10; Matthew 18:14; Matthew 18:19; Matthew 18:35). These words are found throughout the fourth discourse as they unit it with the common theme of maintaining the unity of faith and love among the community of believers through humility and forgiveness. [498] David L. Turner, Matthew, in Baker Evangelical Commentary on the New Testament, eds. Robert Yarbrough and Robert H. Stein (Ada, MI: Baker Academic, 2008), 432.Outline: Here is a proposed outline:

1. Greatness through Humility in the Kingdom of Heaven — Matthew 18:1-142. Forgiveness in the Kingdom of Heaven — Matthew 18:15-35 The Recipients to the Five Discourses of the Gospel of Matthew – The five discourses that Jesus Christ delivered during His earthly ministry were primarily directed to His disciples (Matthew 5:1; Matthew 10:1; Matthew 13:10-11; Matthew 13:36-37; Matthew 18:1; Matthew 24:3). Although the multitudes gathered together to receive miracles and to hear Him, Matthew is accurate to note that Jesus addressed these discourse to His disciples. Thus, the purpose of the five discourses was the training of the Twelve, preparing them for His final command to take the Gospel to the nations, which is traditionally called the Great Commission (Matthew 28:18-20). The Five Major Discourses: Similarities with the Structure of the New Testament – Besides the similarities between the Pentateuch and the Gospel of Matthew, we find similarities between the five major discourses and the structure of the New Testament writings. To begin with, we know that the nine Pauline Church Epistles establish the doctrines of the New Testament Church. The three Pastoral Epistles establish the order and ministry of the Church. The three General Epistles of Hebrews, James and 1 Peter establish the perseverance of the saints in regards to persecutions from without the Church. The five General Epistles of 2 Peter , 1, 2, 3 John and Jude establish the perseverance of the saints in regards to persecutions from false doctrines within the church. In a similar manner, we can compare the Sermon on the Mount to the Church Epistles in that they lay the foundation for the doctrine of the Kingdom of God and of the New Testament Church. The second discourse of Jesus sending out the twelve establishes the ministry and order of the Church, which can be compared to the Pastoral Epistles. The third discourse regarding the parables of the Kingdom of Heaven which reveals the ways in which men reject the preaching of the Gospel can be compared to the General Epistles of Hebrews, James and 1 Peter which deal with persecutions from without. The fourth discourse of dealing with offences and persecutions from the Jewish leaders can be compared with the General Epistles of 2 Peter , 1, 2, 3 John and Jude which discuss persecutions from false doctrine within the Church. The emphasis upon false doctrine in this narrative material is because the theme of this passage is about offences because of false doctrines in the Kingdom of God. These offences are not coming from the multitudes but from those who appear to be within the Kingdom of God, that is, the religious leaders. The fifth Eschatological discourse of the Second Coming of Christ can be compared to the book of Revelation, which deals with the glorification of the Church. The Five Major Discourses: Similarities With the Six Foundational Doctrines of the New Testament Church - If we compare the foundational doctrines listed in Hebrews 6:1-2 with the scheme of the five major discourses in Matthew’s Gospel, we can observe some parallels. Hebrews 6:1-2, “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.” The six foundational doctrines found in Hebrews 6:1-2 were laid down by Jesus Christ. It is these six doctrines upon which the Kingdom of Heaven is established:
2. repentance from dead works
3. faith toward God
4. the doctrine of baptisms
5. laying on of hands
6. resurrection of the dead
7. eternal judgment Jesus’ first discourse, the Sermon on the Mount, finds its parallel in the third foundational doctrine of the doctrine of baptisms. The second discourse, the Sending out of the Twelve, parallels the laying on of hands for Christian service. The third and fourth discourses emphasize the perseverance of the saints. The last discourse, the Eschatological Discourse, places most of its emphasis upon the resurrection of the dead and eternal judgment.

Matthew 18:15-35

Discipline and Forgiveness in the Kingdom of Heaven - Matthew 18:15-35 focuses upon how to exercise discipline and forgiveness in the community of faith as a remedy to offenses. Jesus gives His disciples some guidelines on how to deal with offences within the Church (Matthew 18:15-20). Peter asks a practical question about the practice of forgiveness, and Jesus responds by teaching the Parable of the Unforgiving Servant, explaining a spiritual truth by telling an earthly story; for this is the key to overcoming offences (Matthew 18:21-35). Here is a proposed outline:

1. Dealing With Offences Within the Kingdom of Heaven — Matthew 18:15-202. The Parable of the Unforgiving Servant — Matthew 18:21-35 Matthew 18:15-20 — Dealing With Offences Within the Kingdom of Heaven (Luke 17:3) – In Matthew 18:15-20 Jesus gives His disciples some guidelines on how to deal with offences within the Church. This passage will be followed by Jesus teaching His disciples the importance of forgiveness (Matthew 18:21-35). Matthew 18:15-17 defines the role of the Church in bringing sin to judgment, while Matthew 18:18-20 defines the power of the New Testament church to bring sin unto judgment. Note that these verses are often used in regards to believers praying together. In this context, it specifically refers to dealing with sin in the church. These prayers for believers who come into agreement are to be used to judge the body of Christ. Matthew 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. Matthew 18:16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16 — Scripture Reference - Note: Deuteronomy 19:15, “One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.”Matthew 18:17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Matthew 18:17 — Comments – Matthew is the only Evangelist that uses the Greek word ἐκκλησία (Matthew 16:18; Matthew 18:17). Many scholars view the use of ἐκκλησία as Matthew’s efforts to write a practical document for ecclesiastical use as much as to record the life and ministry of the Lord Jesus Christ.[502] [502] Leon Morris, The Gospel According to Matthew, in The Pillar New Testament Commentary (Grand Rapids: Eerdmans, 1992), 468.Matthew 18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Matthew 18:18 — Comments - In his book The Authority of the Believer Kenneth Hagin uses Matthew 18:18 to show how Jesus Christ was teaching His disciples about taking spiritual authority over the powers of darkness on this earth.[503] He quotes another translation by saying, “Whatsoever things you refuse to be permitted on earth will be refused to be permitted in heaven.” In other words, Jesus Christ delegated to the Church His name in Matthew 28:18-20 just before His Ascension so that the Church can continue His work of destroying the works of the devil on this earth. [503] Kenneth Hagin, The Believer’s Authority (Tulsa, Oklahoma: Faith Library Publications, c1984, 1992), 48.Matthew 18:19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. Matthew 18:19 — “if two of you shall agree” – Comments - Note in verse 16 that in the mouth of two or three witnesses every work may be established. Therefore, it only takes two to agree in order to establish a request. Rod Parsley notes that we only want two individuals in the process of agreement, but rather, two or three is the least common denominator for this divine principle to work within the local congregation.[504] [504] Rod Parsley, Breakthrough (Columbus, Ohio: Rod Parsley Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.Matthew 18:19 — Comments - It is important to note that Matthew 18:19 says that when two people pray the prayer of agreement, their will is united in faith towards God. They must in agreement in prayer. Sometimes we have made the mistake of praying the prayer of agreement for God to change someone else’s will, such as agreeing for God to put two people back from a broken marriage. But when two people are asking for a third person’s will two come into agreement with their will, then it is not a prayer of agreement; for one party’s will is not in agreement. You cannot change a person’s will by praying the prayer of agreement; for God has given every human being the freedom of their will. However, we can pray for God to work in someone’s life by the power and operation of the Holy Spirit. But we cannot be certain of what someone else will decide to do. Now, I have seen my mother stand in faith and prayer for the salvation of her brother for forty years and he come back to the Lord. She stood in faith for her son, my brother to return to the Lord after twenty-five years of being away from church. So, faith and persistence does work when another person’s will is involved. Matthew 18:20 For where two or three are gathered together in my name, there am I in the midst of them. Matthew 18:20 — “in my name, there am I” - Comments - Jesus’ name being used by believers is equal to His presence being there. Note: Matthew 28:20, “Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” Matthew 18:20 — Comments - Everett Harrison says that in the Pirke Aboth, or Sayings of the Jewish Fathers, there is a quote from the rabbis that says, “When ten men sit together and are occupied with the Torah, the Shekinah is among them.”[505] Harrison suggests that the words of Jesus in Matthew 18:20 may have been a reference to this quote.[506] [505] The entire verse reads, “R. Chalaftha of Kaphar-Chananiah said, When ten sit and are occupied in words of Thorah the Shekinah is among them, for it is said, God standeth in the of the mighty (Ps. Ixxxii. 1). And whence (is it proved of) even five? Because it is said, He judgeth among gods. And whence even three?

Because it is said,…and hath founded his TROOP in the earth (Amos ix. 6). And whence even two? Because it is said, Then they that feared the Lord spake often one to another (§ 3). And whence even one? Because it is said, In all places where I record my name I will come unto THEE, and I will bless thee (Ex. xx. 24).” (Pirke Aboth 3.9) see Charles Taylor, Sayings of the Jewish Fathers Comprising Pirque Aboth in Hebrew and English with Notes and Excursuses (Cambridge: University Press, 1897), 46-48. [506] Everett F. Harrison, Introduction to the New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, c1964, 1971), 172.Matthew 18:21-35 — Jesus Teaches on Forgiveness (The Parable of the Unforgiving Servant) – In Matthew 18:21-35 Jesus responds to Peter’s question by teaching on the importance of forgiving one another in the Kingdom of Heaven; for this is the key to overcoming offences. He explains this spiritual truth by telling an earthly story in the Parable of the Unforgiving Servant. This passage of Scripture well illustrated to Peter and the other disciples the value of forgiving offences. Illustration - Regarding this parable the Lord once gave me a taste of how this unforgiving servant felt. In July 2000, I was managing Lighthouse Television in Kampala, Uganda. On Saturday, July 1, I had cut off a local preaching program without notice for non-payment of US$ 1,800 for the previous month. At this same time, the Minister of Information was trying to collect US$ 19,000 for arrears in tower rentals from my TV station. Our attorneys were protesting this payment and were not cooperating with this Ministry. The following day, Sunday, July 2, I was sitting at the kitchen table typing Bible notes, when this parable was quickened to me very strongly.

Then, within an hour, our TV station was cut off due to non-payment. It took a payment of US$ 10,000 and two days of being off of the air in order to resolve this issue. What a lesson I learned in this parable. I quickly restarted this local minister’s program that I had cut off, and handled this client with more patience, the kind of patience that I would have expected from someone. Matthew 18:21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Matthew 18:22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22 — Word Study on “seventy times seven” - In the Greek, this means seventy-seven (77) times, and not seventy multiplied by seventy. Matthew 18:22 — Comments - We find the numbers seventy and seventy seven used in one other verse in the Scriptures. Genesis 4:24, “If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.” Jesus was essentially saying that we must not live with unforgiveness in our hearts. We must turn wrongdoings over to the Lord and let him work them out without us holding anger and unforgiveness. Matthew 18:21-22 — Comments - The Significance of the Number Seven - Seven is a common number used for judgment in the Scriptures. Note: Genesis 4:15, “And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.” Leviticus 4:6, “And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.” Leviticus 26:18, “And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.” Leviticus 26:21, “And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins.” Leviticus 26:24, “Then will I also walk contrary unto you, and will punish you yet seven times for your sins.” Leviticus 26:28, “Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.” Deuteronomy 28:25, “The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth.” Psalms 79:12, “And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.” Proverbs 6:31, “But if he be found, he shall restore sevenfold; he shall give all the substance of his house.” Daniel 3:19, “Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.” Also, seven of Saul’s sons died for the sins of one man: 2 Samuel 21:6, “Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them.” In the New Testament, Jesus said that a man who backslides will have seven more demons enter him after being delivered from one demon. Matthew 12:45, “Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it e also unto this wicked generation.” God uses seven years to judge nations and kings of major sins: Genesis 41:30, “And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;” 2 Samuel 24:13, “So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days’ pestilence in thy land? now advise, and see what answer I shall return to him that sent me.” King Nebuchadnezzar was judged for seven years: Daniel 4:16, “Let his heart be changed from man’s, and let a beast’s heart be given unto him; and let seven times pass over him.” God uses seven days to judge individuals of minor sins and uncleanness in the Scriptures. Leviticus 12:2, “Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean.” Leviticus 15:24, “And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.” God’s judgment on the earth in the book of Revelation comes in sevens: Revelation 15:8, “And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.” Peter sought an answer from Jesus for forgiveness in the place of judgment. Peter suggested seven times because he knew from the Scriptures that God’s judgment is sevenfold. Therefore, God’s mercy must be sevenfold. But Jesus tells Peter that God’s judgment may be sevenfold, but His mercy is without measure. Matthew 18:35 — Comments - When reading Matthew 18:35 we ask the question of how our Heavenly Father is going to turn over those who do not forgive to “the tormentors.” We find this mentioned in the New Testament Apocrypha writing The Revelation of Paul. In this ancient document it tells of a poor sinner who has died and is turned over to Tartarus to be tormented until the Day of Judgment. “And I heard a voice of one saying: Let that soul be delivered into the hands of Tartarus, and led down into hell: he shall lead him into the lower prison and he shall be put in torments, and left there till the great day of judgment. And again I heard a thousand thousand angels saying hymns to the Lord, and crying: Thou art just, O Lord, and just are thy judgments.” (The Revelation of Paul 17) (ANF 8) It tells of a church elder who did not perform his ministry well being turned over to be tormented. “I further observed the fiery river and saw there a man being tortured by Tartaruchian angels having in their hands an iron with three hooks with which they pierced the bowels of that old man: and I asked the angel, and said: Sir, who is that old man on whom such torments are imposed? And the angel answered and said to me: He whom you see was a presbyter who did not perform well his ministry: when he had been eating and drinking and committing fornication he offered the host to the Lord at his holy altar.” (The Revelation of Paul 34)