Bible Study Class 101 - Matthew Chapter 18: Kingdom Citzens, Offenses, Anger & Bitterness, Forgiveness

Posted : 18 Apr, 2011 11:24 PM

Bible Study Class 101 - Matthew 18 - Qualities of Kingdom Citizens by David Guzik

A. The heart of a child and care for God's little ones.

1. (Verse 1) The disciples ask a question.

At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"

a. Who then is greatest: The disciples were often concerned about the question of greatness. They seem to ask this question thinking that Jesus has already chosen one of them as greatest, or as if they want Jesus to decide among them right then. We can imagine the disciples arguing among themselves about which one was the greatest (as they did in Luke 22:46 and other places), and then saying, "Let's let Jesus settle this!"

2. (Verses 2-4) Jesus sets a child as an example of humility.

Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven."

a. Jesus called a little child to Him: We think that Jesus should have answered the question, "who is the greatest?" by saying, "Hey dummies - I'm the greatest." Instead, Jesus draws their attention to His nature by having them look at a child as an example.

b. Unless you are converted and become as little children, you will by no means enter the kingdom of heaven: How the disciples' faces must have fallen when Jesus said this! They knew that in that day, children were regarded more as property than individuals. It was understood that they were to be seen and not heard. Jesus said we have to take this kind of humble place to enter the kingdom, much less be the greatest in the kingdom.

i. Children are not threatening; we aren't afraid of meeting a five-year old in a dark alley. When we have a tough, intimidating presence, we aren't like Jesus.

ii. Children are not good at deceiving; they are pretty miserable failures at fooling their parents. When we are good at hiding ourselves and deceiving others, we aren't like Jesus.

iii. Jesus knew that we must be converted to be like little children. It isn't in our nature to take the low place and to humble ourselves.

c. Whoever humbles himself as this little child is the greatest in the kingdom: Jesus then addressed the issue of greatness. When we most fulfill the humble place a child had in that culture, we are then on our way to greatness.

i. We know that one Man was actually the greatest in the kingdom: Jesus Christ. This means that Jesus Himself was humble like a little child. He wasn't concerned about his own status. He didn't have to be the center of attention. He could not deceive, and He didn't have an intimidating presence.

3. (Verses 5-6) Woe to the one who causes one of these to stumble!

"Whoever receives one little child like this in My name receives Me. But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea."

a. Whoever receives one little child like this in My name receives Me: Since the nature of Jesus is like one of these little children, how we treat children shows how we regard the nature of Jesus.

b. Whoever causes one of these little ones who believe in Me to sin: Jesus takes it seriously when one of His little ones is led into sin. Little ones does not only mean children, but those who humble themselves like children as Jesus described.

i. It is a wicked thing to sin, and it is a far greater evil to lead others into sin. But leading one of Jesus' little ones into sin is far worse, because you then initiate someone into an instance or a pattern of sin that corrupts whatever innocence they had.

c. It would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea: A severe punishment is described here. It would be better for the offending one to receive this punishment of the millstone.

4. (Verse 7) Offenses are inevitable, but we are to have no part in offending.

"Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!"

a. Woe to the world because of offenses! The first woe is a cry of pity for a world in danger of offenses. The second woe is a warning to the one who brings or introduces evil to others.

b. Woe to that man by whom the offense comes: We live in a fallen world, and it is inevitable that sin and hurt and offenses come. Yet the person who brings the offense is guilty before God, and has no excuse.

i. We can imagine Joseph's brothers saying, "Look at how wonderfully God used it when we sold our brother Joseph into slavery. God used it to send him ahead of us into Egypt and save the whole family. Because God used it for good, it must not have been sin for us." Jesus would answer, "Not at all. Offenses must come, that is for certain. And God will use the offenses of others in our life. But you are still responsible as the one by whom the offense comes."

ii. This teaches us that we can let go of the anger and the bitterness for what people have done against us. God promised to deal with those by whom the offense comes.

iii. This teaches us that in Jesus Christ, no other person can wreck our life. If they bring offense in our life, God will deal with them, but not forsake us - not in time or eternity.

5. (Verse 8-9) In light of the judgment awaiting those who cause others to sin, It is worth it to sacrifice in the battle against sin.

"If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

a. If your hand or foot causes you to sin, cut it off and cast it from you: Some people only keep from sin if it is easy or convenient to do it. Jesus warns us that we must be willing to sacrifice in fighting against sin, that nothing is worse than facing the wrath of a righteous God. It really is better to sacrifice in the battle against sin now than to face the punishment of eternity later.

b. If your eye causes you to sin, pluck it out and cast it from you: There are significant problems in taking these words as literal instruction instead of conveying an attitude. The problem is not only from the obvious physical harm that one might bring upon themselves, but more so in the problem that bodily mutilation does not go far enough in controlling sin. We need to be transformed from the inside out.

i. If I cut off my right hand, I can still sin with my left. If my left eye is gouged out, my right eye can still sin - and if all such members are gone, I can still sin in my heart and mind. God calls us to a far more radical transformation than any sort of bodily mutilation can address.

6. (Verse 10) Another reference to our responsibility to guard God's little ones.

"Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven."

a. Do not despise one of these little ones: Because God's mind and eye is always on His little ones, we do well to treat them with love and respect. God protects the humble.

b. Their angels: This is often taken as a reference to "guardian angels." We certainly do have angels watching over us and ministering to us (Hebrews 1:14), but there is no need to limit it to only one specific "guardian angel."

7. (Verses 11-14) Disciples must share Jesus' heart and care for individuals.

"For the Son of Man has come to save that which was lost. What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish."

a. Does he not leave the ninety-nine and go to the mountains to seek the one that is straying? This story demonstrates the value God places on individuals. Jesus exhorts us to reflect the same care.

b. Even so it is not the will of your Father who is in heaven that one of these little ones should perish: Some take this as an assurance that before the age of accountability, children are saved. But this is absolutely certain only of the children of believers (1 Corinthians 7:14). For the rest, we must trust in God's mercy and the knowledge that the judge of all the earth will do right (Genesis 18:25).

B. Relating to one another in the Kingdom Community.

1. (Verse 15) If you are sinned against, go and confront the guilty party directly.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother."

a. Go and tell him his fault between you and him alone: It is essential that we go to the offending brother first - not griping and gossiping to others, especially under the guise of "sharing a prayer request" or "seeking counsel." Instead, speak to the party directly.

i. It would be wrong for anyone to take Jesus' word here as a command to confront your brother with every sin they commit against you. The Bible says we should

b. If he hears you, you have gained your brother: You have gained him in two ways. First, the problem has been cleared up. Perhaps you realized that he was right in some ways and he realized you were right in some ways, but the problem is resolved. Second, you have gained him because you have not wronged your brother by going to others with gossip and half the side of a dispute.

2. (Verses 16-18) If one among the church is adamantly unrepentant, they are to be removed from fellowship.

"But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.' And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."

a. If he will not hear, take with you one or two more: The circle of people in the situation only becomes wider as the offending party refuses to listen. If the stubborn, unrepentant attitude remains they are to be refused fellowship (let him be to you like a heathen).

i. This sense of being refused full standing and participation in the body of Christ is what Paul meant when he said to deliver such a one to Satan (1 Corinthians 5:1-8). There is a sense in which the unrepentant one is chastened by their being placed outside of the "protection" of fellowship.

b. Like a heathen and a tax collector: Even so, the unrepentant one must be treated just as we should treat a heathen and a tax collector - with great love, with the goal of bringing about a full repentance and reconciliation.

c. Whatever you bind on earth will be bound in heaven: If this process is done humbly and according to the Word, this is quite binding in the eyes of God, even if the unrepentant ones just go to another church.

3. (Verses 19-20) The power and blessing in fellowship that is denied the unrepentant.

"Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them."

a. If two of you agree on earth: There is real power in agreement in prayer and in the presence of Jesus. This is exactly what the unrepentant ones miss out on.

i. In the ancient Greek, agree is literally "to symphonize." Jesus wants us to complement each other like a great orchestra.

b. It will be done for them by My Father in heaven: We must take advantage of the power of agreement, which works on the principle related in Deuteronomy 32:30, where one sets a thousand enemies to flight, but two set ten thousand enemies to flight. There is real power the prayer of agreement.

c. Where two or three are gathered together in My name: Gathering in the name of Jesus means gathering according to His character and will, and gathering in a manner Jesus would endorse. This is when Jesus is really present (I am there in the midst of them).

4. (Verses 21-22) Peter's question about forgiveness and Jesus' answer.

Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven."

a. Up to seven times? Peter, in light of what Jesus said about agreement and unity, tries to sound extremely loving by suggesting forgiving a repentant brother up to seven times when three times was the accepted limit taught by the Jewish rabbis of that time.

b. Up to seventy times seven: Jesus answers unexpectedly, saying we are to forgive the repentant an unlimited number of times. Surely, Jesus didn't mean to have us count to 490.

5. (Verses 23-34) The parable of the unforgiving servant.

"Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.' Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!' So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.' And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, 'You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?' And his master was angry, and delivered him to the torturers until he should pay all that was due to him."

a. Who owed him ten thousand talents: Though commentators list the modern value of 10,000 talents as anywhere between $12 million and $1 billion, the figure clearly represents an unpayable debt.

b. His master commanded that he be sold: The master would sell the man who could not pay, his family, and all he had. But this would do virtually nothing to pay off the debt, because slaves at their top price were sold at a talent apiece.

c. The master of that servant was moved with compassion, released him, and forgave him the debt: The master shows mercy prompted by compassion, forgiving a debt that obviously could never be repaid, no matter what promises the servant made.

d. One of his fellow servants who owed him a hundred denarii: The forgiven servant confronts another man about a debt of 100 denarii (which was equal to 100 day's wages). This was not an insignificant amount, but it was almost nothing compared to the debt forgiven by his master.

e. Have patience with me, and I will pay you all: The man who owed 100 denarii uses the exact same plea that brought man forgiven the great debt mercy. But it gains nothing, because the forgiven servant puts the man into a debtor's prison.

f. You wicked servant . . . delivered him to the torturers until he should pay all that was due to him: The master hears of this and is angry. He then gives the first servant what he deserved - justice instead of mercy.

6. (Verse 35) Jesus applies the story: genuine forgiveness, from the heart, is required of all who have been forgiven.

"So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

a. So My heavenly Father also will do to you: God has forgiven you such a great debt, that any debt owed to you is absolutely insignificant in comparison. No man can possibly offend me to the extent that my sins have offended God. This principle must be applied in the little things done to us, but also to the great things done unto us.

b. If each of you, from his heart, does not forgive his brother his trespasses: In context, Jesus is speaking only of forgiving the repentant. When a person is unrepentant or unaware of their sin against us, we can't really forgive them, though we can (and must) make a promise of forgiveness to God (as Jesus did in Luke 23:34). We must keep our hearts open for reconciliation at the slightest true repentance and keeping ourselves free from bitterness.

c. However, we are under strict obligation to forgive the repentant, and without judging the validity of their repentance (Luke 17:4). When we do not, we pay a terrible price for our unforgiveness.

i. Much of the chastening that we as Christians undergo can be traced to our hard and oftentimes relentless attitude toward those who offend us. Who knows how much blessing and fruit is hindered because of unforgiveness?

ii. They may not deserve forgiveness, but for your sake, it is best to forgive. You are the one most hurt by your unforgiveness.

d. Can we lose our salvation from unforgiveness? Unforgiveness is not the "unforgivable sin", but forgiveness is the mark of one truly forgiven. Habitually unforgiving heart shows a bitterness that may mean that such a person's heart has never really been touched by the love of Jesus.

i. Our salvation may be sure, yet we may be "tortured" by our own unforgiveness towards others.

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