Matthew 18

Matthew 18:1-14

Chapter 47 “As Little Children” “At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.” (Matthew 18:1-14) The Word of God uses many names to describe and identify the Lord’s people. But more frequently than anything else the name that is used is “children.” We are called “children of promise,” “children of light,” “dear children,” beloved children,” “children of the day,” and “little children.” This is a great privilege and a matter of great joy. All who believe on the Lord Jesus Christ are the children of God, chosen in eternity, adopted in love, “accepted in the Beloved,” “heirs of God and joint-heirs with Christ,” and always under the Father’s tender care. — “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God…Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:1-2). However, the word “children” not only expresses the idea of great privilege and highest honor, it also is a word that implies our nature and state, our condition in this world. Children are weak, dependant, very ignorant, unable to care for themselves, and immature. And children are easily persuaded, tender-hearted, and quick to forgive. Matthew 18 tells us that all who are converted by the grace of God become as “little children” in this world. Of course, there are babies, young men, and old men in the kingdom of God (1 John 2:12-13). But there is a very real sense in which it may be said that as long as we are in this world, in this body of flesh, we are in a state and condition of spiritual childhood. This 18th chapter of Matthew should be read and understood as a single sermon, one of the greatest and most important sermons ever to fall from the lips of the Lord Jesus Christ. The subject of the sermon is “children,” the children of God. The purpose of the message is to teach us, the church of God as a family of imperfect, weak children, how to get along with each other in this world. Our blessed Savior teaches us five distinct lessons in this message. Everyone who enters the kingdom of heaven must do so as a little child (Matthew 18:1-14). All of God’s children are to be treated by us as God’s children (Matthew 18:5-9). They are all to be cared for as God’s children (Matthew 18:10-14). When they require it, all must be disciplined as God’s children (Matthew 18:15-20). And they must all be forgiven as God’s children (Matthew 18:21-35). The thing that inspired this sermon was a question that seemed to have been a constant matter of debate among our Lord’s disciples, even as it is to this day – “Who is the greatest in the kingdom of heaven?” These poor disciples were still looking for Christ to establish an earthly kingdom; and each one wanted a carnal place of prominence in that kingdom. Their question is one that revealed terrible ignorance, terrible arrogance, and terrible ambition in these men. And it is a question that still reveals terrible ignorance, arrogance, and ambition. There is only one Great One in the Kingdom of God; and that Great One is Christ (Matthew 11:11). All believers are equal in him. There are no “degrees of reward” among the redeemed (John 17:24). But this question inspired our Lord to give the message contained in this chapter. And the method our Lord took to correct their error was as gentle and affectionate as it was wise and instructive. The Necessity of ConversionOur Lord’s response to this question reveals the necessity of conversion. He said, “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Matthew 18:3). It is impossible for anyone to be saved without being changed, not outwardly changed, but inwardly changed. “Ye must be born again!” By nature there is no fear of God in our hearts, no love for God in our souls, and no faith toward God in us, but only corruption and sin. By nature, we are entirely unfit for God’s presence (Isaiah 64:6). Not only do we deserve God’s wrath, but we are unfit to enter into his presence. Conversion is as necessary as election and redemption. Without it there is no salvation (Revelation 21:27). The Nature of Conversion In Matthew 18:2-4, our Savior teaches us the nature of true conversion. “And Jesus called a little child unto him, and set him in the midst of them, And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.” Conversion is a change, the turning of a sinner to God. It is not something that we do, but something that is done to us. The language of Holy Scripture is not, “Except ye convert yourself,” but “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Jeremiah 31:18-19; Lamentations 5:21). Someone once wrote, “Conversion is a change. It is a change of natures (2 Corinthians 5:17), a change of masters (Luke 14:25-33), a change of motives (2 Corinthians 8:9), and a change of manners (Galatians 5:22-23).” This change is begun in regeneration (Ephesians 2:1-4). When a sinner is born again he enters into an entirely new world, an entirely new life. Christ enters into him and he enters into Christ in such a real way that he is made a partaker of the divine nature (2 Peter 1:4). But conversion is an on-going, continual operation of grace. Regeneration is the commencement of life. Conversion is the continual movement of the soul toward God, the believer’s continual coming to Christ (1 Peter 2:4; Romans 6:11-18; Philippians 3:4-14). The illustration our Master used to exemplify conversion is clear and instructive. “Jesus called a little child unto him, and said, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” What did he intend to convey by this child and these statements? Children are completely dependent. So we must be completely dependent upon him, living by faith, trusting him alone as our Savior. Children are modest, humble, and unassuming. So those who are converted by the grace of God, knowing and confessing their sin before him, are modest, humble, and unassuming. Children are sincere and honest.

And grace experienced in the soul makes people sincere and honest. Children are relatively free of envy and ambition. And grace teaches us to deny such lusts of the flesh. Children are quick to forgive. And those who have experienced forgiveness forgive one another. In a word, conversion in time, our experimental and vital union with Christ by faith, is the fruit and evidence of our union with Christ from eternity. Receive Them In Matthew 18:5-6 our Lord Jesus teaches us that we are to receive his children, just as we would receive him. And he warns us to carefully avoid offending any of his darlings. “And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” Those who receive God’s children receive Christ himself. He regards anything done to one of his children as being done to him (Matthew 10:41-42). But those who offend his children are regarded by him as his marked enemies. To offend is to cause to stumble, to lead astray, or to discourage. We sometimes offend others directly by our acts, and words, and attitudes. And we sometimes offend others indirectly by an example of inconsistent behavior. It is impossible for us to measure (this side of eternity) the harm that is done by one person who professes faith in Christ, and yet behaves inconsistently. He gives the infidel ammunition. He stands in the way of those who seek the Lord. He discourages God’s saints. Our lives affect a lot of people and a lot of things. None of us lives unto himself. Everything we say and everything we do affects other people. Our companions, our children, our brethren, our neighbors, our friends, and our enemies are watching us. What we say and do affects them. The scandalous lives of people who profess faith in Christ and the scandalous actions of people who possess faith in Christ is a matter of grave concern, because it gives men occasion to blaspheme the name of our God. The more prominent and influential a person is the more severe the consequences of his sin are (Romans 2:23-24). These lessons are clearly demonstrated in David’s terrible fall. Though God did not punish David for his sin personally (His sin was punished in Christ!), he did chasten him publicly. He had to vindicate his honor and show his displeasure with David’s sin. The consequences of David’s sin were far reaching. The name of the Lord was blasphemed (2 Samuel 12:14). The child of David’s lust was killed (2 Samuel 12:18). The sword has never departed from his house (2 Samuel 12:10). And David reaped the consequences of his sin in his children (2 Samuel 12:11-12; 2 Samuel 16:22). Absalom learned to despise his father by his father’s deeds. Ahithophel learned to betray his trusted friend by David’s deeds. Let us take care never to offend any of God’s children. So earnest is our blessed Savior for the present and everlasting welfare of his redeemed ones, that he declares, “Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” Hell Fire In Matthew 18:7-9 the Son of God speaks plainly about the judgment of God and of his everlasting wrath poured out upon the damned in hell. “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.” Two strong, strong expressions are used here to get our attention. “everlasting fire” and “hell fire.” There is a place of unspeakable misery and fiery indignation, where reprobate, unbelieving men and women will spend eternity suffering the horrible, unmitigated wrath of God. Many foolish dreamers and religious deceivers have joined ranks with the infidel and scoffer, denying the doctrine of everlasting punishment. They repeat the devil’s lie “Ye shall not surely die” (Genesis 3:4). Do not allow their logic and reasonings to deceive you, no matter how plausible they sound, hell is real! Hell is horrible! Hell is forever!

Your conscience verifies that fact. Noah’s flood verifies that fact. The ashes of Sodom verifies that fact. There is such a thing as “the wrath of the Lamb” (Revelation 6:17). “God is love.” God is merciful and gracious. God is good and kind. And God is just and true.

That means, “The soul that sinneth, it shall die.” The only way to escape the wrath of God in hell is to find refuge in a Substitute God has accepted, the Lord Jesus Christ. The hand, the foot, and the eye are used metaphorically to represent our strongest earthly desires and our dearest earthly possessions. All are to be denied and renounced rather than that we, by indulging ourselves, offend our brothers and sisters in Christ. Rather than gratifying ourselves, let each submit to the other, each esteeming the other better than himself. What redeemed sinner would not count it his great honor to personally sacrifice his dearest possession, or surrender his most ardent desire to Christ? That is the great privilege and high honor afforded us, every time we have opportunity to serve the interests of another believer, either by receiving him, or by taking care not to offend him. Blessed Security In Matthew 18:10-14 the Lord Jesus returns to and teaches us one of his favorite subjects. Here he, once more, asserts the blessed and absolute security of his elect. “Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.” Christ is the Good Shepherd who tenderly cares for every soul committed to his charge. The youngest, the weakest, the most sickly of his flock are as dear to him as the strongest. And they shall never perish. Not one of them can perish because their angels watch over them (Matthew 18:10), Christ came to save them (Matthew 18:11-13), and it is the will of God that they all be saved (Matthew 18:14).

Matthew 18:10-14

Chapter 48 The Parable of the Lost Sheep “Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.” (Matthew 18:10-14) This passage begins with our Lord Jesus telling us that we must never look down upon one of God’s elect. To despise the redeemed is to despise the Redeemer. To despise the saved is to despise the Savior. The Lord Jesus considers anything we do to his people, for them or against them, as being done to him. In addition to that, the angels of God are their companions, friends, and protectors (Matthew 18:10). John Calvin wrote, “It’s no light matter to despise those who have angels for their companions and friends.” God uses his angels to take care of and protect his elect (Hebrews 1:14).

These angels guard and watch over God’s saints with deep interest and love, carrying them in their very hearts (Luke 15:10; Luke 16:22). I am certain that none of us are sufficiently aware of the work which God has appointed to his angels for us. Therefore, we are not as thankful as we ought to be for them. The Scriptures clearly teach us seven things about the angels of God. They are constant attendants of Christ (Isaiah 6:1-6; 2 Thessalonians 1:7). They were the first to bring good tidings of Christ’s incarnation (Luke 2:14). They are heavenly choristers (Revelation 5:11-12). They are protectors of chosen sinners (Hebrews 1:14). They are defenders of God’s saints (Psalms 34:8-9; Acts 5:19). They exemplify obedience (Matthew 6:10; 1 Corinthians 11:10). They are executioners of divine justice (1 Peter 1:12; Revelation 20:1-3). We must not worship angels. We must never pray to angels. But let us never ignore them. They are our unfailing companions, unseen protectors, and constant helpers. In Matthew 18:11 our Lord Jesus Christ declares the purpose for which he came into the world. “The Son of man is come to save that which was lost.” The mission, the work for which he was sent into this world, that work which he has undertaken and for which he is responsible as our Surety is the salvation of God’s elect who were lost through the sin and fall of our father Adam (John 10:16; Matthew 1:21; Isaiah 42:4). The Scriptures universally declare all God’s lost ones, all whom the Lord Jesus Christ came to save, shall be saved because that is the will of God (Matthew 18:14); and God almighty always does his will (Isaiah 46:10). In order to illustrate this fact our Lord Jesus gives us the parable of the lost sheep in Matthew 18:12-13. This is an abbreviated account of the parable. It is given more fully in Luke 15:4-7. In order to understand the parable we must read both Matthew’s account of it and Luke’s (Luke 15:4-7). This parable of the lost sheep shows us the deep, self-sacrificing love of the Lord Jesus Christ for perishing sinners. It opens the very heart of the eternal God to us, and shows us how pleasurable it is to him to save sinners, because “He delighteth in mercy!” There are obvious differences in the account given by Matthew and that given by Luke. But nowhere do they contradict one another. Matthew simply was not inspired to write out the entire parable, and for obvious reasons: (1.) As Luke records it, the parable was originally spoken by our Lord to condemn self-righteous Pharisees, the “ninety and nine just persons who need no repentance” (Luke 15:1-3). (2.) Matthew’s record shows our Lord using the same parable to comfort his saints and to teach us to tenderly regard his elect, even as he does. (3.) In both places, the object is to assure us that Christ has come to save sinners, to seek and to save that which was lost (Luke 5:31-32). The Shepherd In this parable the Lord Jesus portrays himself as a Shepherd. He is not a hireling-shepherd, who cares not for the sheep. He is our owner-shepherd. He is one who both owns and cares for his sheep. One of the most beautiful and most frequently used descriptions of Christ is that of a Shepherd. How we rejoice to say with David, “The Lord is my Shepherd!” A shepherd is a man who tends and serves sheep. He knows his own sheep. He knows how to lead them, where to feed them, how to protect them, and how to nurse them. He leads them out in the morning, tends them all through the day, and folds them when the day is done. Throughout the Scriptures our Lord Jesus Christ is spoken of as The Shepherd of his sheep. He is Jehovah’s Shepherd, smitten by the sword of divine justice so that his sheep might go free and be saved (Zechariah 13:7-9; John 18:7-9). — Christ is the Good Shepherd who willingly, voluntarily laid down his life for the sheep (John 10:11; John 10:15). — He is the Great Shepherd who rose in triumph and victory from the dead (Hebrews 13:20). — He is the Chief Shepherd who shall soon appear the second time, without sin, unto salvation (1 Peter 5:4). — Christ is The Shepherd and Bishop of our Souls who saves us and preserves us unto life everlasting (1 Peter 2:25). — The Lord Jesus is our Covenant Shepherd, under whose care we have peace (Ezekiel 34:22-25). — And he is the Shepherd of the sheep who gathers his little lambs in his arms and carries them in his bosom (Isaiah 40:11). Christ is the Shepherd; and all the sheep belong to him. We are his sheep by covenant agreement (John 6:39) and lawful purchase (1 Peter 1:18). And the Lord Jesus Christ knows his sheep (John 10:14). He knows his sheep with a peculiar knowledge of love and grace. He knows all about us. But there is more. He knows us! He shall say to the wicked, “I never knew you.” But he says, “I know my sheep.” He knows who they are, where they are, what they have been, all they have done, what he will make of them, what they need, how to protect them, and how to bring them home. The Sheep Now, consider the Lord’s sheep. I am sure Benjamin Keach is correct in the analysis he gives of this parable. Mr. Keach suggests that the one hundred represent all mankind in Adam. All the human race belongs to Christ who created it. All are his property. The ninety and nine represent the self-righteous. The Pharisees of this world, who are just and righteous in their own eyes, having no need of repentance, and are left to perish in the wilderness of their ignorance. And the one lost sheep represents all of God’s elect in this world who are brought by divine grace to see their lost and ruined condition. Our Savior said, “I am not sent but to the lost sheep of the house of Israel.” God’s people in this world are set forth as silly, lost, helpless, ignorant sheep. “All we like sheep have gone astray; we have turned everyone to his own way” (Isaiah 53:6). We were all lost by the sin and fall of our father Adam (Romans 5:12). We went astray as soon as we were born speaking lies (Psalms 58:3). And, if left to themselves, the sheep would surely perish. Silly sheep have no sense of direction. They roam and wander, straying further and further from home, until the Shepherd finds them. The Search The Shepherd leaves the ninety and nine in the wilderness and goes out to search for his one lost sheep. His search will continue until he finds that one lost sheep. He knows the sheep that is missing. He has a picture of it in his mind. He thinks nothing of the ninety and nine who need no Shepherd. His heart is all wrapped up in that one lost sheep. This one thought seems to possess his entire Being: “One of my sheep is lost.” Immediately the search begins. It is an all-absorbing search. That one lost sheep consumes the Shepherd’s tender heart. He can neither eat nor sleep until he finds his lost sheep. The poor, wandering sheep has no thought for the Shepherd. But the Shepherd seems to think of nothing else but that one lost sheep. He loves his sheep, and he cannot bear the thought of it being lost. He knows all the pits into which the sheep has fallen, and all the wolves that are thirsty for it’s blood. And he knows that the poor sheep is both defenseless and senseless. That one lost sheep belongs to the Shepherd. God the Father gave it to him in eternity. And He purchased it with his own precious blood; and he will not lose it. The Shepherd is responsible for the sheep. His honor as a Shepherd is bound up in the welfare of that sheep. He assumed all responsibility for it when the Father trusted him to save it (Ephesians 1:12). It is a definite search. The Shepherd goes after his sheep, that one, definite, particular sheep. It is an active search. No hill is too difficult to climb. No mountain is too high. No valley is too low. No precipice is too rocky. No distance is too far. The Shepherd must have his sheep. It is a persevering search. He will search for that lost sheep “until he find it.” It is a personal search. It is Christ himself who goes after the sheep. Though they ever flee from him, the sheep are pursued by Christ, pursued by the Son of God, by the eternal Lover of their souls, and pursued by him until he finds them. And it is a successful search. All men will not be saved. Not everyone who hears the gospel will believe. It may be that many whom I love and for whom I labor with a heavy heart will perish at last. But of this one thing I am certain: Not one of Christ’s sheep shall ever perish. Not one of those lost ones for whom he suffered and died will be lost in the end (John 10:16). The Salvation Luke 15:5 speaks of the salvation of the sheep. “When he hath found it.” What sweet words those are! One of the old writers said, “In his incarnation Christ came after his lost sheep. In his life he continued to seek it. In his death he laid it upon his shoulders. In his resurrection he bore it on its way. And in ascension he brought it home rejoicing.” Picture that lost sheep. He has fallen over the edge of a high cliff on a dark stormy night. Overhead, he sees the terrifying storm of God’s wrath. The lightening seems to strike out at him saying, “The soul that sinneth, it shall die.” Below, he sees the gaping jaws of hell opened wide to engulf him. He is losing his footing, slipping into hell! But the Shepherd has found his sheep. What does he do? He reaches down the long arm of his almighty grace, and lays hold of the sheep (Ephesians 2:1-4; Ephesians 2:8-9). He lays his sheep upon his shoulders. This is a place of rest for the sheep. This is a place of security for the sheep – (John 10:28-29; Deuteronomy 1:30-31). “Once my soul was astray from the heavenly way, And was wretched and vile as could be; But my Saviour above, gave me peace from above, When He reached down His hand for me. I was near to despair when He came to me there, And He showed me that I could be free; Then He lifted my feet, gave me gladness complete, When He reached down His hand for me. How my heart doth rejoice when I hear His sweet voice In the tempest to Him now I flee; There to lean on His arm, where I’m safe from all harm. Since He reached down His hand for me.” I can almost picture it. There is the Good Shepherd. The sheep is on his omnipotent shoulders, wrapped around his neck, held firmly in the hands of omnipotent grace. And there the Shepherd carries his sheep all the way home! The Satisfaction Read Luke 15:5-7, and see the satisfaction of both the Shepherd and his sheep. “And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.” This man who had lost his sheep is filled with joy in finding it. And the sheep is the sole source of his joy! His soul, his heart, his mind, his body had all been absorbed in finding the sheep that was lost. Now he finds great joy and satisfaction in that sheep which he has found. The Shepherd is satisfied (Isaiah 53:11). This was the joy set before him, for which he endured the cross, despising the shame (Hebrews 12:2). There is a holiday in heaven over one sinner who repents. God our Savior is he of whom the prophet wrote, “He delighteth in mercy.” And the sheep is satisfied (Psalms 65:4). He has Christ, and having Christ he has all. Child of God, as Christ gave himself to save you, now give yourself to him. As we have filled his heart, may he fill our hearts, now and forever.

Matthew 18:15-35

Chapter 49 The Matter of Church Discipline “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. 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. 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. 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. 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. For where two or three are gathered together in my name, there am I in the midst of them.

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.

Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt.

So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” (Matthew 18:15-35) In this passage our Lord and Savior anticipates two things. First, he anticipates the fact that differences would arise among his disciples, causing offenses. It is a sad fact, but a fact nonetheless, that God’s people in this world are sinners still. We love one another; but those who are the objects of our most ardent love are the very people we are most apt to offend. The offenses are excuseless. We ought to exercise great care not to offend. But offend we do. What husband, wife, son, or daughter has not wept bitterly after needlessly offending one in the family dearly loved? Paul and Barnabas were both brethren, faithful servants of God. But they had a falling out over John Mark. Yes, God’s people, true believers, often trespass against one another. Second, the Savior anticipates the gathering of his saints as local congregations. At the present time, they assembled in synagogues and in the temple. But that would soon cease to be. Shortly after the resurrection local churches were formed, visible societies of baptized believers. Our Savior had already spoken of building his church in his commendation of Peter’s confession (Matthew 16:18). So the disciples were already familiar with the term.

The things our Lord teaches in this passage are not instructions about the Jewish synagogues, but instructions about local churches. Particularly, he is giving us instruction about the matter of church discipline (1 Corinthians 5:1; 1 Corinthians 6:1; 1 Timothy 1:20). John Gill asserts, correctly, that these words are “spoken not to the apostles as such, but as believers in Christ, and concern everyone that stands in the relation of a brother, or church member to each other.” In the passage of Scripture, our Savior gives us a direct command for the discipline of his house and lays down general guidelines that are to be followed.Caution Men are ever prone to extremes. So a word of caution is in order. Church discipline is not a prominent issue in the New Testament. It is rarely mentioned. And the only place in the New Testament in which fairly full instructions about it are given is here in Matthew 18. Yet, men commonly run to one of two extremes regarding this matter. Some ignore the matter altogether. Others go to great lengths to write out rules and regulations of discipline that far exceed the teachings of The New Testament, and enforce them rigorously. Personally, I am far more concerned about getting sinners converted and into the kingdom of God than I am about getting sinners out of it. Throughout this chapter, our Savior tells us to love one another. He tells us that we must always deal with our brethren in kindness, showing tenderness and affection. All believers are members of Christ’s body, brothers and sisters of Jesus, and of one another in Christ. In Christ we are all one (1 Corinthians 12). Robert Hawker wrote… “To the little infirmities, which from the remains of indwelling corruption, may, and will, occasionally break out, how precious is the direction of Jesus. Oh! that it were more generally adopted in the Church of Christ! And what an unanswerable argument doth the Lord here leave upon record, for the constant meeting together of his whole body, both in private and public ordinances (Zechariah 2:5; Zechariah 2:10-11; Matthew 20:28).” Guidelines First, our Savior gives us a word of instruction about church discipline, and lays down specific guidelines that are to be followed (Matthew 18:15-18). “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. 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. 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. 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.” Without question, there are many difficulties surrounding the whole issue of church discipline. I know that I am not going to settle these difficulties in this study. That is not my intention. I only want to show you that which is obvious in the passage. I will say no more than the text says and no less. But I must show you what is taught in this passage of Scripture. In these verses our Lord Jesus gives us three admirable, simple rules for the healing of differences among brethren. And the rules are accompanied with a blessed promise. Sinners in this world, though washed in the blood of Christ and sanctified by his spirit, are sure to offend one another from time to time. The offences spoken of in our text are not petty gripes, personality clashes, and silly spats, about which it is utterly ridiculous and totally unchristian for grown men and women to be divided. The offences spoken of here are radical and, if left unsettled, destructive. All matters of insignificance are to be treated as such (Matthew 5:38-42). Because our Lord does not name the offences, we must look elsewhere in the New Testament where discipline was practiced or exercised to see what disciplinary offences are. The disciplinary offences set forth in the New Testament may be summarized in four groups. Financial, Business Offences (1 Corinthians 6:1-8) Divisive, Bickering Offences (1 Corinthians 3:17; Ephesians 4:29 to Ephesians 5:1) Clearly Established, Publicly Known Moral Offences – The Incestuous Man (1 Corinthians 5:1-5) Heretical, Doctrinal Offences. (1 Timothy 1:20; 2 Timothy 2:17-18; Titus 3:10) These are issues that must be dealt with, because they are things that endanger the welfare of the whole church, things that harm the family of God, and bring reproach upon the cause of Christ. Sometimes, in a household, a father who loves his family is forced by a rebel son to put the son out of the house. A loving father would never do so because he is embarrassed by his son’s behavior, or personally shamed by it. But, when the rebel son’s behavior endangers the welfare of the family, a loving father is forced to put him out of the house. He does not disown his son, or cease to love his son. And he will receive his son back into his home with open arms and joyful heart at any time, if the son’s behavior changes (Luke 15:20).

But he cannot allow one child, that he dearly loves, to endanger the well-being of the whole family. So it is with the family of God. The steps to be taken in discipline are clearly established, so that those who have offended may be most easily won with the least public scandal. The object is to win your brother, not to punish him, reproach him, or destroy him. Therefore, every effort must be made to correct the erring brother. All matters of offense are to be handled as privately as possible, making every effort to avoid humiliation and embarrassment. As a last resort, our Lord says, “tell it unto the church.” That does not necessitate a public hearing. I cannot imagine anything more contrary to the whole New Testament than having a public trial, parading the offenses of erring members! And these words, “tell it unto the church,” forbid discipline by a church council. Discipline is a matter for each local church, to be handled by the appointed pastors and elders of that local assembly. The promise of Mat 18:18 must be understood properly. — “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.” This does not mean that men can bend the will of God to their own will, but that God has a clearly revealed principle to which the church must conform. The text would be better translated – “Whatsoever you shall bind on earth shall have been bound, etc.” In other words, when the church of God follows Christ’s instruction in this matter, it conforms in its decisions to that which God has already done. This kind of discipline may be laughed at or ignored by men, but it is done with God’s authority and God’s approval. Public Worship In Matthew 18:19 our Savior shows us the blessedness of public prayer. In Matthew 18:20 he shows us the blessedness of public worship. Matthew 18:19 gives particular encouragement to united, public prayer. Remember, the whole context is talking about the local church. This verse is not calling for the confusion of many voices in prayer, but the union of believing hearts in prayer. — “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 Henry wrote, “Besides the general regard God has to the prayers of the saints, he is particularly pleased with their union and communion in these prayers (2 Chronicles 5:13-14; Acts 4:31).” In Matthew 18:20 the Lord Jesus promises his presence with his people whenever they come together for worship in his name. — “For where two or three are gathered together in my name, there am I in the midst of them.” Numbers mean everything to men. They mean nothing to God. Our Savior here promises his presence whenever and wherever ransomed sinners meet together to worship God, though they are as few in number as two or three. Whenever and wherever two or three come together in his name (that is to say, trusting his blood and righteousness, calling upon his name, and seeking to honor his name), to pray, give praise to God, to hear his word, to attend his ordinances, and to seek his grace, the Son of God says, “there am I in the midst of them.” When God’s saints thus meet together in public worship, the local church is “an habitation of God through the Spirit” (Ephesians 2:22), and the temple of God’s presence (1 Corinthians 3:16). Our Savior is always present in the assembly of his saints. He presides over all our meetings, rules in our midst, directs our hearts, and bestows his blessings in his holy place. Do not fail to observe that the only place in this world where men are assured of Christ’s presence is in the assembly of his saints. That makes public worship vital to our souls and a matter of highest honor and blessing. It is a privilege never to be despised (Hebrews 10:25-26). Forgiveness In Matthew 18:21-22 our Lord answers a question raised by Peter about the matter of forgiveness. “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.” Remember the context. Everything here is directly related to believers in general and to matters concerning local churches in particular. These two verses have nothing to do with civil law or civil government. The welfare of society demands law and order, which cannot be maintained without the punishment of crime. Our Lord does not suggest that we are to tolerate thefts, assaults, or injuries to property with impunity. As J.

C. Ryle stated, “All that he means is that, we are to study a general spirit of mercy and forgiveness towards our brethren. We are to learn much and put up with much rather than quarrel. We are to look over much and submit to much, rather than have any strife.” Such a spirit of mercy, forgiveness, and longsuffering is contrary to the flesh. So we struggle with it. But it is absolutely essential to Christianity (Matthew 6:15). A Parable After telling Peter, and us, that we should constantly forgive one another, our Savior gives us a parable about forgiveness in Matthew 18:23-35, comparing our sins to a debt we owed to God and the forgiveness of our sins by the blood of Christ to the cancellation of the debt. “Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” Sin is a debt. It is a debt we cannot pay. But God our Father has freely forgiven us all our debt. And he is ready, willing, and able to forgive guilty sinners of their debt, granting forgiveness to all who seek it by faith in Christ (1 John 1:9). The basis upon which he grants forgiveness is the satisfaction of his justice by the death of our Lord Jesus Christ (Romans 3:24-26). The cause of forgiveness is his mercy and compassion toward sinners. And all who sue for mercy receive forgiveness (Isaiah 55:6-7). The object of our Lord in giving this parable is obvious. The parable is given to show us, sinners who have obtained (and continually obtain) the free and full forgiveness of countless sins by Christ, that we ought to readily and freely forgive one another. It is both our reasonable responsibility and our great privilege to forgive all offenses committed against us. It is a reasonable duty because we are forgiven. And it is a blessed privilege, because in forgiving one another, we are allowed to imitate our great and gracious God in his most glorious work — ! “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you. Be ye therefore followers of God, as dear children; And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Ephesians 4:32 to Ephesians 5:2). Would you win a fallen brother? Show him forgiveness. Would you prove your faith? Forgive those who trespass against you. Would you grow in grace? Practice forgiveness. Would you be like God? Forgive those who offend you. Forgive, and forgive, and forgive, relentlessly, freely, and sincerely. The best discipline in all the world is the discipline of forgiveness (2 Corinthians 2:7-8).

Matthew 18:21-35

Chapter 50 The Sin Debt Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?

And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. (Matthew 18:21-35) Sin is set forth in the word of God under a variety of pictures and metaphors. Sometimes it is described as a loathsome disease, such as leprosy. Sometimes it is compared to bondage, slavery, or imprisonment. Frequently sin is represented by death and compared to an obnoxious, rotting corpse. In this passage sin is compared to a debt that we owe. How thankful we ought to be that Peter asked this question! — “Lord, how oft shall my brother sin against me, and I forgive him? till seven times?” It was in response to Peter’s question about forgiveness the Lord Jesus gave us this rich and blessed parable, comparing the kingdom of heaven to a king who graciously forgives the enormous debt of his servant. It was our Savior’s purpose in this parable to teach Peter and each of us both the boundless, incomprehensible fulness of God’s free grace to us in him and how we are to forgive one another. He shows us that both the pattern and the motive for forgiveness among believers is the infinite, incalculable forgiveness of our sins by our God. In