This chapter is one of many beautiful discourses by the Lord Jesus, whose disciples were of many varied types. So it is today. There are Peters, Johns, Paul;s, and perhaps even a few Judases. He instructed them all very wisely, going quite beyond the old law.
He did not try like the elders to fence them in that they might not sin. His definitions often had to be extracted from parables and reasoning was necessary. He did not attempt like the scribes to compile a volume of case law. He did not promote orthodoxy or tie them down by legislation. And they were free to question. He did not merely restrain them, but as Brother Balchin has summarized. “Our Lord’s purpose was not to inhibit the disciple, but the develop him.”*
In this there is a primary lesson for us today. We are encouraged to grasp the point of His teaching and carefully apply it where it is applicable. Although so many teachings are commandments they are also first principles to us, and to all those who should believe on Him, to “prove what is that good and acceptable and perfect will of God.”
There were legalists in those days, lawyers, Pharisees and leaders so accustomed to the letter of the law that they could not discern and seize upon the principles being taught, the spirit of Christ’s words or the motives for conduct. Those with spiritual perception could grasp these elements in both laws, new and old. These were those who followed Christ.
Old law a schoolmaster
Paul, writing to Galatia, called the old law under which they were “shut up” or restrained (Gal. 3:23) a schoolmaster, pedagogue, tutor or custodian to bring these Juveniles of Israel into the maturity of Christ. It was added because, like children, they transgressed. He also stressed to them that the heir, a child, was no different from a servant, being under tutors and governors, rules and laws. Thus law is described as connected with those too young for anything else. Legalism also, for reasons we shall not analyze here, seems to appeal to the flesh. But Paul continued his discourse by stating that “after faith is come, we are no longer under the schoolmaster.” It is quite necessary that we grow up and mature spiritually. In the chapter before us many examples are given of tenets, ground rules and principles of our conduct in the faith. Let us grasp them.
In seven parts
Examination will show us the beauty of Matthew 18. Although this chapter, like most others, is a man-made division of Scripture, it contains seven parts, subjects or elements, and seven is the Scriptural symbol of completeness. These elements are briefly: the child-like disciple, the cutting off of our own sin, our standing before God as individuals, the personal settling of disputes, God’s sanction of righteous ecclesial acts, forgiveness of others and God’s forgiveness of ourselves. Have we always realized that there are so many wonderful principles here, beyond the one for which the chapter has perhaps been noted?
Principle number one
Let us take a closer look at these principles. Verse 1 introduces the first element with a somewhat worldly question from the disciples: “Who is the greatest in the Kingdom of Heaven?” The situation is comparable to that described in Matthew 20:17 where Christ solemnly declares that He, the Son of Man, is facing a sure death, and will be delivered up soon at Jerusalem to be crucified. Despite His sorrowful trial the wife of Zebedee asks, with her sons, James and John, for a favor, that they might sit at His right hand and at His left in the kingdom. Perhaps because of such obtuseness of the flesh, and inability to grasp His message, He uses an extreme example — a child, thereby teaching the lessons of humility and teachableness. We note that the lesson is given for all time, even unto the end. No matter how long we have been in the Truth, we are always humble disciples (learners), for there is always more to learn, from Scripture, and about ourselves. In Romans 12:3, Paul bids every man not to think of himself more highly than he ought to think, but to think with sober judgment Mind not high things but condescend to men of low estate, or do not be haughty, but associate with the lowly (R S V ) He also commanded the Philippians according to this first principle. In lowliness of mind let each esteem others better than themselves (Philippians 2 3).
Principle number two
The next principle is given in Matthew 18 verse 6 to 9 Here the emphasis is, first on not causing others to sin, and then, second, putting, away sin from ourselves The millstones punishment of drowning in the depth of the sea is the Judgment if God in figure Judgment must be avoided by cutting off sin Self examination will discern it As Brother Carter has said the hands are for work, the feet for walking, the eyes for seeing so let us avoid acts, places and sights that can cause us to sin Things legitimate and righteous in themselves can be a snare Let us amputate those habits, customs and traditions that do not edify or build us up but rather are in opposition to this It is notable that circumcision also meant a cutting off’ of the flesh.
Principle number three
The third principle we may find in Verse 10 Take heed that ye despise not one of these little ones And in Verse 5 Whoso shall receive one such little child (believer) in my name receiveth me” The parable of the hundred sheep which follows adds the true worth of the individual before God to the principles of humility and love of the brethren. It is not the will of your Father which is in heaven, that one of these little ones should perish (Verse 14) The parable of the prodigal son would seem to teach a similar principle It is well to take this into account in our organized ecclesial work We do not stand or fall together , but each one is individually responsible to God for his witnessing within or without the group in the love of God And all brethren every where are individual children and worthy of our help Regarding the same parable in Luke 15 Jesus said. There is joy in the presence of the angels of God over one sinner that repenteth Paul said Ye are the body of Christ and members in particular (1 Cor 12 27) And to the Philippians Work out your own salvation with fear and trembling (Philippians 2 12) In other words, we must think for ourselves carefully and prayerfully, shouldering our individual responsibilities.
Principle number four
We now arrive at the fourth principle and the one for which the chapter has been somewhat unfortunately and exclusively noted Verse 15 states. If thy brother shall trespass against thee, go and tell him his fault between thee and him alone This is a very ancient principle in deed for men and brethren dealing with one another Proverbs 25 9 says Argue your case with your neighbor himself, and do not disclose another s secret lest he who hears you bring shame upon you and your ill repute have no end (R S V) This passage may even help to shape the principle, which is one of direct dealing, face to face, which is wiser even than letters or phone calls.
However, we must use each text with the context, and context in principle includes the whole Bible As James says He that offendeth in one point is guilty of all Jesus pointed the way when He added. If he shall hear thee, thou hast
gained thy brother Let us therefore couple our fourth principle with that of love Let us combine Matthew 18 with 1 Cor 13 and see how it sounds.
‘If thy brother shall trespass against thee, go and tell him his fault between thee and him alone (in love) which suffereth long and is kind love emiteth not Vaunteth not itself, is not puffed up, rejoiceth not in iniquity hut rejoiceth in the truth, beareth all things believeth all things, hopeth all things endureth all things”
Now we see how to add immeasurably to the spirit of Matthew 18 Reverting again to James, we may add the spirit of his saying, Confess your faults, one to an other Possibly, what looked like thy brother s fault could turn out to be our own fault. Then let us not be reluctant to admit it honestly, to ourselves, and to our brother. The result should be a wonderful, peaceful harmony, being of “one” mind, understanding each other, working together for the Gospel, and able to edify, or build up one another.
Three steps are given in dealing with the brother: first, alone; second, before witnesses; and, finally, letting the ecclesia handle the matter. This is the outline for dealing with all sins, whether of impenitence as here, or of factions, immorality, or denying the faith as did Hymeneus and Alexander. The ultimate end might be withdrawal after all else has failed, and, we note well, the brother is only worthy to be considered a sinner, a heathen, as Jesus says.
But the Scriptures also says: “. . . that there be no divisions among you, but that ye be perfectly joined together in the same mind . . .” (1 Cor. 1:10). In this letter Paul speaks out against taking sides or forming factions. It is therefore for us to discuss quietly what is the Scriptural way. Too often we have taken sides in the past, and the result was dissension and division. Too often we have betrayed our duty to God by allowing human and personal things to void this duty. This part of Matthew 18 is wonderful if used rightly, a curse if used in the wrong way.
Principle number five
The fifth principle is God’s sanction or approval of ecclesial action. Again we note that this text must agree with a context. Ecclesial action is blessed by God only if it agrees with His principles of love which we know are kindness, humility, consideration, and so on. Verse 18 says: “Whatsoever ye shall bind on earth . . . or loose on earth, shall be bound, or loosed in heaven.” What do we bind on earth? Are we not bound to a covenant by baptism? And what do we loose? De we not take part in the loosing of our previous sins by means of baptism? Do we not loose by withdrawal? The apostles loosed people from sin by healing. Perhaps in talking quietly to brethren alone we also can overcome or cover a multitude of sins or faults, and that charitably. But this we know, that our joint actions, if according to God’s will, are recognized and sanctioned by God in heaven, for we must have the mind of God. The gathering of two or three together (Verse 20) would seem to refer to witnesses of the fault in Verse 15, the church in Verse 17, and the binding, loosing and agreeing.
Principle Number Six
The sixth principle follows naturally after disputes and how to handle them. It is forgiving. Peter asked: ”Lord, how often shall my brother sin against me and I forgive him? ‘Till seven times?” Jesus said, “until seventy times seven,” that is, there is no limit to forgiveness. For Peter or anyone else to speak of counting the times we forgive is to miss the true meaning of forgiveness. Since all are human and make mistakes, sinning often, forgiveness is frequently necessary.
Principle Number Seven
The seventh and final principle is this: that God will forgive us, if we forgive those who offend us, even as shown in the Lord’s prayer. The principle of repentance must, of course, also prevail. God’s forgiveness is illustrated in parabolic form, beginning at Verse 23. The servant who is forgiven a great debt of 10,000 talents will not even forgive his own debtor the small sum of 100 pence, but has him imprisoned. There are sidelights brought out in Brother Carter’s “Parables of the Messiah.” The first debtor was not only to be sold himself, but also his family and all that he had. It is so with sin, for others around us have to share in the misery it causes. And since the unjust debtor treated his own debtor in such an unkind manner, it is clear that his pleading for mercy was merely to escape punishment, and not of any sense of guilt. His motives were hardly spiritual, he did not appreciate forgiveness.
Perhaps this is our great lesson from this beautiful chapter. The spirit of unforgiveness in the heart may exist for a time and grow until it finally shows itself in some unworthy and unforgiving deed. But its presence in the heart is an offence before God, even prior to the moment when malice, envy, rivalry or contention finally burst out beyond restraint, and are made known. Therefore Jesus emphasizes in the final verse of the chapter that we must forgive the brethren “from your hearts.”
So we are promised that the Lord is faithful and just to forgive our sins for the sake of Christ, our Savior who has saved us from them, who has borne them on the cross. “Surely he has borne our griefs and carried our sorrows . . . He was wounded for our transgressions, he was bruised for our iniquities . . . and with his stripes we are healed” (Isaiah 53). It is for us to take up our cross, mainly this flesh of sin, and crucify this vile body, cutting off the flesh with its urges, its impulses and its unspiritual cravings.
The Origin of the Organic World – Part One