Explore the Bible Series for November 4: A caring community

Posted:10/26/07

Explore the Bible Series for November 4

A caring community

• Matthew 18:1-35

By Travis Frampton

Hardin-Simmons University, Abilene

Forgiveness is essential for any relationship. Without it, genuine reconciliation is impossible; and without mercy and grace, genuine forgiveness is impossible. Much of our lives are spent either granting forgiveness or asking for it. What is your response to others when they wrong you?

In Matthew 18:15-17, Jesus offers guidance regarding how one should bring a case against a wrongdoer: “If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.”

This instruction seems fairly clear and straightforward. According to these verses, we must be patient with those people have sinned. If those who have wronged us are persistent in their waywardness and stubbornness, refusing to listen, and nonresponsive to disciplinary measure, then we should treat them as pagans and tax collectors, just like Jesus says.

Unfortunately, this simplistic, reductionist reading of these verses falls short of Matthew’s message. Does Jesus really require his followers to treat wrongdoers as “pagans and tax collectors”? If so, this perspective seems foreign to Jesus’ own ministry.

Doesn’t Jesus say: “Why look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye” (Matthew 7:3-4)? Jesus goes on to tell his followers that the way they judge others will be the way they will be judged. In other words, the measure of judgment one uses for others will be the same measure that will be used against him.

When the Pharisees asked him why he ate with tax collectors and sinners, he said: “It is not the healthy who need a doctor, but the sick. Go and learn what this text means, ‘I require mercy, not sacrifice’” (Matthew 9:9-12).

Matthew, a tax collector by profession, certainly is not treated in a rude or offensive way by Jesus. In fact, he is among the 12 disciples. So what was Jesus intimating when he said wrongdoers that do not acknowledge their sin should be treated like tax collectors and sinners? Certainly he does not mean alienating or shunning the wrongdoer from the community. Based on the way Jesus treats tax collectors and sinners, one might imagine the community inviting them over for a meal and fellowship.

Only by reading passages from the biblical witness out of context do we contrive awkward—even distorted—interpretations of Jesus’ teachings. If we were to continue reading after the account about bringing wrongdoers to justice, we would find the stories that follow elucidate our passage. Jesus states that whatever one binds on earth will be bound in heaven and whatever one looses on earth will be loosed in heaven. To bind means to declare an action unlawful; to loose means to declare an action lawful. This is another way of making the same point he made earlier. The measure you use to judge others on earth will be the same measure used against you in heaven.

In the next passage, Jesus mentions that whenever two or more people “agree about anything you ask for, it will be done for you by my Father in heaven. For where two or three come together in my name, there am I with them” (Matthew 18:19-20).

This passage if read separately, independent of its narrative context, would suggest that whenever two or more people come together, Jesus is present, and God the Father will grant them whatever they ask for. It, however, should not be read as a proof-text for receiving material blessings from God.

Jesus’ statement is made within a narrative about wrongdoing, broken relationships and need for reconciliation. Remember that previously Jesus stated the case about the wrongdoer should be brought before “two or three witnesses.” These verses continue that line of reasoning, for whenever two or more are gathered in Jesus name, he is there among them. One who is without sin is present before sinners, which include both defendant and prosecutor. If two or more people on earth agree about anything they ask for, it will be granted by God in heaven.

This passage ultimately is about people seeking reconciliation with one another. If justice is what is demanded on earth, then justice will be brought to both parties in heaven. If grace is demanded by both parties on earth, then mercy is granted heaven. These verses, like the story of the plank in one’s eye, are more concerned with the one wronged rather than with the wrongdoer.

Again, what is your response to others when they wrong you? Do you place them under judgment and demand justice from them? Or are you merciful? To bring the illustration closer to home, when Jesus is present, do we demand justice for our wrongdoing, or do we ask for his grace and mercy? Typically, in our dealings with others, we act like Pharisees. We look at others through eyes of judgment, while at the same time ask God for mercy upon our souls. Others should get what is coming to them. We, however, prefer grace when judgment comes our way.

But how many times should we forgive others who wrong us? There must be a limit, right? Peter asks this very question in the succeeding verses. Jesus responds to his query saying: “Seventy-times seven!” The question is not so much how many times must we forgive others on earth, but how many times would we like to be forgiven in heaven.

The parable of the unmerciful servant concludes Matthew’s section on forgiving wrongdoers. The parable is about a servant who owes his master a great debt. The servant asks for his master’s patience; and the master, in return, “took pity on him, (and) cancelled the debt and let him go” (Matthew 18:27). But the servant, however, released from his bondage goes home and requires his own servant to repay a debt owed to him, a debt considerably less than what he previously owed to his master. The servant had the man thrown into prison.

When the master heard what had happened, he called the servant in: “You wicked servant, I canceled all that debt of yours because you begged me to. Shouldn’t you have had mercy on your fellow servant just as I had on you?” The master had his servant thrown into prison. The servant, though initially granted mercy, is judged in the same fashion as he judged others.

Jesus concludes by saying: “This is how my heavenly Father will treat each of you unless you forgive your brother from your heart” (Matthew 18:35). We should extend the same grace and mercy to others as has been shown to us.

Forgiveness is the key. Whenever Christ is present, we’re all tax collectors and sinners.

Discussion questions

• How often should we forgive others who have wronged us? Seven? Seventy-times seven?

• How should we treat those who have wronged us?

• How do you want to be treated by those whom you have wronged?

• What is your response to others when they wrong you?