Matthew 18:15-35 How to Solve strife

Transcription

Matthew 18:15-35
How to Solve strife
One of the things about the bible and the teaching of Jesus its so practical..
One of the things we can do is to just see the bible as a bunch of stories, and yes it had a
lot of stories in it, but it also had a guild for this life.
We need to understand this and teach our children this. The bible is PRACTICAL ..
2 Peter 1:3 (NKJV)
3
as His divine power has given to us all things that pertain to life and godliness,
through the knowledge of Him who called us by glory and virtue,
for a while on our web site we had an acrostic for the
BIBLE..
Basic, Instruction, before, leaving, earth
A few years ago we taught through the Proverbs, Solomon a very wise man a gift from
God. The #1 topic as we laid them out and looked what was talked about the most..
1- Speech and Conversation ( our mouth )
2- Business Relationship, how we should teach each other in business and everyday life.
3- Diligence
4- those NOT to be trusted,
in the top 10 there was these and keeping our heart, Children, parenting, authority ,
honesty, Price, anger ect. 1
God gave us all the instruction we need to live a peaceful and fulfilled life.
Here is one of those passages that is sometimes hard to deal with..
When we have CONFLICT..
RESOLVING CONFLICTS
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See handout from study
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Jesus’ advice for keeping peace in your relationships:
•
•
•
•
•
Don’t ignore conflict; address it.
Don’t exaggerate conflict; solve it with the least possible publicity and public scrutiny.
Don’t abandon conflict; pursue it to resolution.
Don’t fence yourself in by conflict; taking two or three witnesses requires that you also
are open to reproof and correction.
Don’t recycle conflict; once resolved, let it go and get back to your life.
-----------------------------------------------------------------------------------------------------------15 “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.
-----------------------------------------------------------------------------------------------------------He ties these thoughts together with ..
MOREOVER….. 1161 δέ [de /deh/] conj. A primary particle (adversative or
continuative); GK 1254; 2870 occurrences; AV translates as “but” 1237 times, “and” 935
times, “now” 166 times, “then” 132 times, “also” 18 times, “yet” 16 times, “yea” 13
times, “so” 13 times, “moreover” 13 times, “nevertheless” 11 times, “for” four times,
“even” three times, translated miscellaneously nine times, and not translated 300 times. 1
but, moreover, and, etc. Additional Information: Frequency count based on Scrivener’s
1894 Greek New Testament. J.B. Smith listed no count.
2
What was just said, JESUS LOVED PEOPLE .. even the ones that have strayed.. he will
leave the 99 to go get the one.. why do people stray , so many reasons.. conflict is one..
we are RESPONSIBLE FOR EACH OTHER.. we are to LOVE EACHOTHER
John 13:14 Now that I, your Lord and Teacher, have washed your feet, you also should
wash one another's feet.
John 13:34-35 "A new command I give you: Love one another. As I have loved you, so
you must love one another. By this all men will know that you are my disciples, if you
love one another."
conj conj: conjunction or conjunctive
GK Goodrick-Kohlenberger
AV Authorized Version
2
Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the
text of the common English version of the canonical books, and every occurrence of each
word in regular order. (electronic ed.) (G1161). Ontario: Woodside Bible Fellowship.
2
Romans 12:10 Be devoted to one another in brotherly love. Honor one another above
yourselves.
Romans 12:16 Live in harmony with one another. Do not be proud, but be willing to
associate with people of low position. Do not be conceited.
Romans 13:8 Let no debt remain outstanding, except the continuing debt to love one
another, for he who loves his fellowman has fulfilled the law.
Romans 14:13 Therefore let us stop passing judgment on one another. Instead, make up
your mind not to put any stumbling block or obstacle in your brother's way.
Romans 15:7 Accept one another, then, just as Christ accepted you, in order to bring
praise to God.
1 Corinthians 1:10 I appeal to you, brothers, in the name of our Lord Jesus Christ, that all
of you agree with one another so that there may be no divisions among you and that you
may be perfectly united in mind and thought.
Galatians 5:13 You, my brothers, were called to be free. But do not use your freedom to
indulge the sinful nature; rather, serve one another in love.
Ephesians 4:2 Be completely humble and gentle; be patient, bearing with one another in
love.
Ephesians 4:32 Be kind and compassionate to one another, forgiving each other, just as in
Christ God forgave you.
Ephesians 5:19 Speak to one another with psalms, hymns and spiritual songs. Sing and
make music in your heart to the Lord,
Ephesians 5:21 Submit to one another out of reverence for Christ.
Colossians 3:13 Bear with each other and forgive whatever grievances you may have
against one another. Forgive as the Lord forgave you.
Colossians 3:16 Let the word of Christ dwell in you richly as you teach and admonish
one another with all wisdom, and as you sing psalms, hymns and spiritual songs with
gratitude in your hearts to God.
1 Thessalonians 5:11 Therefore encourage one another and build each other up, just as in
fact you are doing.
Hebrews 3:13 But encourage one another daily, as long as it is called Today, so that none
of you may be hardened by sin's deceitfulness.
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On and on the bible Goes we are to love for each other and look out for each other.
We are totally responsible how we act and how we teach each other. MOREOVER..
IN LIGHT OF GODS HEART TOWARD PEOPLE..
---------------------------IT IS YOUR BROTHER –
ἀδελφός (adelphos), οῦ (ou), ὁ (ho): n.masc.; ≡ DBLHebr 278; Str 80; TDNT 1.144—1.
LN 10.49 brother, male sibling (Mt 4:18); 2. LN 11.23 fellow believer, a male and/or
female, believer in the believing community (Ro 8:29); 3. LN 11.25 fellow Jew (Ac
22:1); 4. LN 11.57 fellow countryman (Ac 2:29), see also prior; 5. LN 11.89
3
neighbor(Mt 5:22) note: these entries may overlap in verses and entries
80 ἀδελφός [adelphos /ad·el·fos/] n m. From 1 (as a connective particle) and delphus
(the womb); TDNT 1:144; TDNTA 22; GK 81; 346 occurrences; AV translates as
“brother” 346 times. 1 a brother, whether born of the same two parents or only of the
same father or mother. 2 having the same national ancestor, belonging to the same
people, or countryman. 3 any fellow or man. 4 a fellow believer, united to another by the
bond of affection. 5 an associate in employment or office. 6 brethren in Christ. 6A his
n. noun, or nouns
masc. masculine
DBLHebr Swanson, A Dictionary of Biblical Languages With Semantic Domains:
Hebrew (Old Testament)
Str Strong’s Lexicon
TDNT Kittel, Theological Dictionary of the New Testament
LN Louw-Nida Greek-English Lexicon
3
Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains : Greek
(New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.
n n: noun or neuter
m m: masculine
TDNT Theological Dictionary of the New Testament
TDNTA Theological Dictionary of the New Testament, Abridged in One Volume
GK Goodrick-Kohlenberger
AV Authorized Version
4
brothers by blood. 6B all men. 6C apostles. 6D Christians, as those who are exalted to the
same heavenly place.4
This is how we are to treat family, that is your brother that is your sister. We are all in
this together.. how much have we talked about that. We are FAMILY ..
The person to be disciplined is a brother who sins. In this context, as in many other
places in Scripture, brother refers to any fellow believer, whether male or female. The
candidate for confrontational discipline is any Christian who sins. The implication is that
it is a sin that continues in one’s life and is unconfessed.
The general, unqualified reference to your brother is absolutely inclusive, allowing for
no exceptions. Every child of God, whether young or old, man or woman, educated or
uneducated, wealthy or poor, leader or follower, is to be confronted when he or she sins.5
------------SIN AGAINST YOU ….
This is very practical , go talk , go love , you are going for one reason to reconcile, not to
prove you are right and they are wrong..
If you have a problem you get to go to them..
If they have a problem you get to go to them..
MATT. 5:23 Therefore if you bring your gift to the altar, and there remember that your
brother has something against you, 24 leave your gift there before the altar, and go your
way. First be reconciled to your brother, and then come and offer your gift. 25 Agree
with your adversary quickly, while you are on the way with him, lest your adversary
deliver you to the judge, the judge hand you over to the officer, and you be thrown into
prison.
You are going to GO TO THEM.. looking for healing and reconciliation .. looking for
understanding..
St. Francis of Assisi
4
Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the
text of the common English version of the canonical books, and every occurrence of each
word in regular order. (electronic ed.). Ontario: Woodside Bible Fellowship.
5
MacArthur, J. (1989). Matthew (127). Chicago: Moody Press.
5
Lord, make me an instrument of your peace;
where there is hatred, let me sow love;
when there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.
Grant that I may not so much seek
to be consoled as to console;
to be understood, as to understand,
to be loved as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying [to ourselves] that we are born to eternal life.
You just cant reconcile with that person..
( fight with pastor – at restaurant– “ I am going to be your new best friend” )
so you are going to go to that person, you have a problem with them GO TO THEM,
NOT TO OTHERS, NOT TO PRAYER CHAIN.. you are going to GO TO THEM
ALONE..
-----------------------------------------------------------------------------------------------------------16 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.’
-----------------------------------------------------------------------------------------------------------If the personal confrontation yields nothing and the confronter is not listened to, then he
or she is to proceed to step two. In this step, the confronter takes one or two others along.
This is backed up by Old Testament law (see Deuteronomy 19:15). It is unclear from the
text whether these “others” come along in order to support the confronter by bringing
additional testimony about the erring person’s sin, or if they are witnesses to this second
meeting so as to give testimony should the erring person need to be brought before the
church (step three, 18:17). These “others” also ought to help in reconciliation at this
second meeting, hoping to settle the matter privately. An erring person might be willing
to listen to the wise counsel of these “others.”
This is a neutral person that loves God, not a person to stack the deck on your side.
-----------------------------------------------------------------------------------------------------------17 And if he refuses to hear them, tell it to the church.
------------------------------------------------------------------------------------------------------------
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THOSE WHO ARE
CALLED OUT TO GOVERN
You still cant reconcile
“If the member refuses to listen to them, tell it to the church.” N If the additional
witnesses can accomplish no reconciliation and the member refuses to listen to them, then
the third step is to tell it to the church. (This is the second and last time that the word
“church” is used in the Gospels, see 16:18). The objective at this point still is not
disciplinary action but helping the sinning person to see his or her fault, repent, and be
restored.6
If the second stage of the discipline process fails to bring repentance, if he does not
listen to the two or three, then they are to tell it to the church. The first rebuke is to be
completely private and the second semi-private, but the third is to be public, before the
church. The brother or sister is to be brought before the whole congregation to be further
rebuked and encouraged to repent. The whole church is responsible to call that person
back to holiness.
It has been the custom in our church, upon enacting this third step, to clearly indicate
to the congregation that they are to pursue the person aggressively and plead with him to
repent before the fourth step becomes necessary. That crucial and potent procedure often
draws the sinner to repentance and obedience.
This great passage also indicates that the place for discipline is within the church.
Ekklēsia (church) is here used in its basic, nontechnical meaning of a congregation or
assembly. In secular Greek literature it was used of town meetings, local gatherings of
citizens called together by their rulers to hear official announcements or witness
government ceremonies. In the context of Jesus’ teaching at this point in His ministry,
church refers to any group of redeemed people who assemble in His name (v. 20).
Some commentators maintain that Jesus was referring to the Jewish synagogue,
which also has the root meaning of assembly or congregation. But Jesus always used
another term (sunagōgē) when referring to a synagogue, which, in any case, would never
have gathered in His name. And although He frequently taught in synagogues and called
the worshipers there to believe in Him, His purpose was not to revise or reform the
synagogue but to establish His own ekklēsia, the church.
No organizational structure is mentioned or intimated here. The reference is not to a
committee, board, or other group of leaders, but to the entire body. There is no higher
court beyond the local congregation in which discipline is to be administered. No bishop,
cardinal, synod, conference, or council has the responsibility for discipline. To delegate
discipline to an individual or group beyond the local church is to go beyond the Word of
God. Whether a local church is composed of a handful of believers or of several thousand
members, whether it is a highly organized urban congregation or an informal group of
6
Barton, B. B. (1996). Matthew. Life application Bible commentary (360). Wheaton, Ill.:
Tyndale House Publishers.
v. verse
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five or six believers on a remote mission field, that is where, and only where, discipline is
to be administered.
Even less justified is taking church discipline or grievances to a secular court for
resolution. Paul strongly indicted Corinthian Christians who did that. “Does any one of
you,” he wrote, “when he has a case against his neighbor, dare to go to law before the
unrighteous, and not before the saints? Or do you not know that the saints will judge the
world? And if the world is judged by you, are you not competent to constitute the
smallest law courts? Do you not know that we shall judge angels? How much more,
matters of this life?” (1 Cor. 6:1–3).7
You are going to take it to the church leaders, if its to be public then they will take care of
that. Sometimes, just have church leadership involved can bring reconciliation. I have
stepped into many issues, even at other churches before it went to the church and we saw
healing.
IT NEVER to tell the church to punish that person, its always fro reconciliation , always.
-----------------------------------------------------------------------------------------------------------But if he refuses even to hear the church, let him be to you like a heathen and a tax
collector.
-----------------------------------------------------------------------------------------------------------Little side note.. how is telling this story, a former tax collector.
The problem in this generation is that they simply go to another church and never deal
with the issues. Jump from church to church..
This would work in bible times, today it a little harder..
Again , AGAIN.. for healing and reconciliation ALWAYS…
“And if the offender refuses to listen even to the church, let such a one be to you as a
Gentile and a tax collector.” N Even the law of love has its limit. The fourth and last
step is to disassociate from that person. Some have construed this advice to be the final
step of excommunication. The goal, even through this difficult act, is to help the person
see his or her sin and repent. Paul recommended such action to the church in Corinth (see
1 Corinthians 5:1–13; 2 Corinthians 2:5–11; 2 Thessalonians 3:14–15). The person
should be treated as a Gentile and a tax collector; such people were shunned by the Jews.
Matthew recorded this saying for his Jewish audience who would understand the
metaphor for the kind of avoidance Jesus demanded in this situation. In the phrase “let
such a one be to you,” the word “you” is singular—while the decision of the church is
made corporately, the avoidance is acted out at the individual level.
While all people in the church are “sinners saved by grace,” and while no church will
ever be free of members who commit sin, the person described here has a huge blind spot
to sin, and many people can see it. Yet this person refuses to listen to those whom God
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sends to help. In the church, believers are to teach, challenge, encourage, admonish, help,
and love each other. But there can be no true fellowship with a believer who refuses the
loving guidance of his or her fellow church members.
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always for reconciliation however if they persist to be a issue.
If they are aggressive in there sin..
ROMANS 16:17 Now I urge you, brethren, note those who cause divisions and offenses,
contrary to the doctrine which you learned, and avoid them.
NOTE THOSE = Keep your eye on carries the idea of looking at or observing with
intensity, it is from the noun form of that word that we get the word scope in Telescope
and microscope. it means more than simply to look at, but to examine and scrutinize
carefully. not a witch-hunt but watch out.
there is a time to stand and reason , and there is times to avoid we see both in the apostle
life but not to stand and argue doctrine to learn the balance of casting your pearls before
swine, knowing where that balance is. in the early church they meet in homes and ...
Watch out for those who cause divisions and put obstacles in your way that are
contrary to the teaching you have learned. NIV Jesus had told the disciples that false
teachers would come (Matthew 24:11; Mark 13:22–23). Just as false prophets had
contradicted the true prophets in Old Testament times (for example, see Jeremiah 23:16–
40; 28:1–17), telling people only what they wanted to hear, so false teachers were
twisting Christ’s teachings and the words of his apostles. These teachers were belittling
the significance of Jesus’ life, death, and resurrection. Some claimed that Jesus couldn’t
be God; others claimed that he couldn’t have been a real man. These teachers allowed
and even encouraged all kinds of wrong and immoral acts, especially sexual sin.
Avoid them. NKJV Paul had not yet been to Rome, but he certainly realized that the
ubiquitous false teachers would make their way there. He urges believers to be careful
about the doctrines they listen to and to check all teachers’ words against the Scriptures.
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NIV
Scripture quotations marked NIV are taken from the Holy Bible, New International
Version®. NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by
permission of Zondervan Publishing House. All rights reserved.
NKJV
Scripture quotations marked NKJV are taken from the New King James Version.
Copyright © 1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights
reserved.
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And then they were to keep away from those trying to cause divisions. The severe
problem of false teaching in some of the other churches Paul visited caused him to
include this in the closing lines of his letter, for he knew it could certainly become a
problem.
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The mature Christian is to keep his eye on those who cause dissensions and
hindrances. Paul is not talking about hair splitting over minor interpretations, or about
immature believers who are divisive because of personal preferences, as disruptive and
damaging as those things can be. We are to “shun foolish controversies and genealogies
and strife and disputes about the Law, for they are unprofitable and worthless” (Titus
3:9). We are to “refuse foolish and ignorant speculations, knowing that they produce
quarrels” (2 Tim. 2:23). Paul is here talking about something immeasurably more serious.
He is warning about those who challenge and undermine the teaching which you
learned, that is, the divinely-revealed apostolic teaching they had received.
Keep your eye on such men, Paul says. Mark them out as false teachers who are to
be opposed and avoided. Skopeō (keep your eye on) carries the idea of looking at or
observing with intensity. It is from the noun form of that word that we get the scope in
telescope and microscope. It means more than simply to look at, but to examine and
scrutinize carefully.
Paul is not talking about what today is often referred to as a “witch hunt,” an effort that is
determined to find fault whether it is there or not. Nor is he talking about legalistic and
often mean-spirited and unloving “litmus tests” for an orthodoxy that is more rigid than
Scripture. 10
2 Thessalonians 3:14-15 (NKJV)
14
And if anyone does not obey our word in this epistle, note that person and do not keep
company with him, that he may be ashamed. 15 Yet do not count him as an enemy, but
admonish him as a brother.
1 Corinthians 5:9-11 (NIV)
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I have written you in my letter not to associate with sexually immoral people— 10 not at
all meaning the people of this world who are immoral, or the greedy and swindlers, or
idolaters. In that case you would have to leave this world. 11 But now I am writing you
that you must not associate with anyone who calls himself a brother but is sexually
immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man
do not even eat.
Psalm 119:63 I am a friend to all who fear you, to all who follow your precepts.
9
Barton, B. B., Veerman, D., & Wilson, N. S. (1992). Romans. Life application Bible
commentary (293). Wheaton, IL: Tyndale House Publishers.
10
MacArthur, J. (1996, c1991, c1994). Romans (377). Chicago: Moody Press.
10
There is a time to cut someone off, yet it is important to have friends that will help your
walk .
There are times we have to say, I cant be your friend WHILE YOU ARE IN THIS SIN..
This is NOT EASY BUT HARD..
-----------------------------------------------------------------------------------------------------------18 “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.
-----------------------------------------------------------------------------------------------------------Remember have seen this before..
Already been loosed, already been bound..
LISTEN TO THE HEART OF GOD IN ALL THESE THINGS..
“LORD HOW DO YOU WANT ME TO HANDLE THIS ?”
The rabbis sometimes spoke of a principle or action as being bound in heaven or
loosed in heaven to indicate, respectively, that it was forbidden or permitted in light of
God’s revealed Word. A Jew of that day would have understood that Jesus did not mean
that men could bend heaven’s will to their own but that God (here called heaven, a
common Jewish substitute for God’s covenant name, Yahweh, or Jehovah) had an
expressed principle with which the church must conform.
The grammatical construction in the passage also clarifies its meaning. As in
Matthew 16:19, shall be bound and shall be loosed translate future perfect passives and
are more accurately rendered “will have been bound” and “will have been loosed.” The
idea is not that God is compelled to conform to the church’s decisions but that, when the
church follows Christ’s pattern for discipline, it conforms its decisions to what God has
already done and thereby receives heaven’s approval and authority.
Perfect passives are also used in John 20:23 in regard to forgiving or retaining sins.
Believers have authority to declare that sins are either forgiven or not forgiven when that
declaration is based on the teaching of God’s Word. If a person has received Jesus Christ
as Savior and Lord, the church can tell him with perfect confidence that his sins are
loosed, that is, forgiven, because he has met God’s condition for forgiveness, namely,
trust in His Son. If, on the other hand, a person refuses to receive Christ as Savior and
acknowledge Him as Lord, the church can tell him with equal confidence that his sins are
bound, that is, not forgiven, because he has not met God’s condition for forgiveness.
Some years ago a man told me he believed he was going to heaven because he was
following the religious system prescribed by a popular cult. Because the bizarre beliefs of
that group were utterly contrary to the gospel, I told him that he was lost, was still in his
sins, and could not possibly be destined for heaven. On the basis of his own confession
matched against God’s Word, the man could not have been saved. To tell him that he was
still bound in his sins was not to judge his heart supernaturally nor sovereignly condemn
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him but simply to affirm what God’s own Word dearly says about him and about every
person who hopes to come to God by any other path than trust in His Son.
Obviously, this is a serious ministry in the church and one that may be approached
with great reluctance. “Who are we to do such work?” we ask. “What authority do we
have for such strong dealings with fellow believers? We’re sinful, too.” But when the
church administers discipline according to the pattern of Matthew 18:15–17, it can have
perfect confidence that it acts in the authority and power of heaven, as promised in verses
18–20.
The Lord gives no command without giving the necessary power and authority to
obey it. In these three climaxing verses in Jesus’ instruction about church discipline we
learn that, when the Lord’s people sincerely seek to purify His church in His way, they
have the energy, approval, and authority both of the Father and of the Son.
11
Contrary to most Christian interpreters, I take the p˒shat (“plain sense”) of this passage to
be dealing with making legal judgments and halakhah, not prayer.
The words rendered “prohibit” and “permit” (v. 18) are, literally, “bind” and
“loose.” These terms were used in first century Judaism to mean “prohibit” and “permit,”
as is clear from the article, “Binding and Loosing,” in the Jewish Encyclopedia, 3:215:
“BINDING AND LOOSING (Hebrew asar ve-hittir) … Rabbinical term for ‘forbidding and
permitting.’ …
“The power of binding and loosing was always claimed by the Pharisees. Under Queen
Alexandra the Pharisees, says Josephus (Wars of the Jews 1:5:2), ‘became the administrators of
all public affairs so as to be empowered to banish and readmit whom they pleased, as well as to
loose and to bind.’ … The various schools had the power ‘to bind and to loose’; that is, to forbid
and to permit (Talmud: Chagigah 3b); and they could bind any day by declaring it a fast-day ( …
Talmud: Ta’anit 12a … ). This power and authority, vested in the rabbinical body of each age or
in the Sanhedrin, received its ratification and final sanction from the celestial court of justice
(Sifra, Emor, ix; Talmud: Makkot 23b).
“In this sense Jesus, when appointing his disciples to be his successors, used the familiar
formula (Matt 16:19, 18:18). By these words he virtually invested them with the same authority
as that which he found belonging to the scribes and Pharisees who ‘bind heavy burdens and lay
them on men’s shoulders, but will not move them with one of their fingers’; that is, ‘loose them,’
as they have the power to do (Matt 23:2–4). In the same sense in the second epistle of Clement to
James II (‘Clementine Homilies,’ Introduction), Peter is represented as having appointed Clement
as his successor, saying: ‘I communicate to him the power of binding and loosing so that, with
respect to everything which he shall ordain in the earth, it shall be decreed in the heavens; for he
shall bind what ought to be bound and loose what ought to be loosed as knowing the rule of the
church.’ ”
The article notes that a very different, non-Jewish interpretation, equating binding and
loosing with remitting and retaining sins (Yn 20:23), was adopted by Tertullian and all
the church fathers, thus investing the head of the Christian Church with the power to
forgive sins, referred to on the basis of Mt 16:18 as the “key power of the Church.”
Needless to say, I reject this later understanding which bears no relationship to the Jewish
context.
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The usual Christian view of vv. 19–20 is that it defines a “Messianic minyan” not as
the quorum of ten established by halakhah (Talmud, Sanhedrin 2b) for public synagogue
prayers, but as two or three assembled in Yeshua’s name, plus Yeshua himself, who is
there with them (v. 20). The problem with this is that the passage is not about prayer—
although it is not wrong to make a midrash on it which does apply to prayer (see below
and 2:15N). Rather, Yeshua, speaking to those who have authority to regulate Messianic
communal life (vv. 15–17), commissions them to establish New Covenant halakhah, that
is, to make authoritative decisions where there is a question about how Messianic life
ought to be lived. In v. 19 Yeshua is teaching that when an issue is brought formally to a
panel of two or three Messianic Community leaders, and they render a halakhic decision
here on earth, they can be assured that the authority of God in heaven stands behind them.
Compare the Mishna:
“Rabbi Chananyah ben-T’radyon said, ‘If two sit together and words of Torah pass between
them, the Sh˒khinah abides between them, as it is said, “Those who feared Adonai spoke together,
and Adonai paid heed and listened, and a record was written before him for those who feared
Adonai and thought on his name” (Malachi 3:16).’ ” (Avot 3:2)
Curiously, the following extract from the Talmud provides a Jewish setting for both
my understanding and the traditional Christian one.
“How do you know that if ten people pray together the Sh˒khinah [“manifested divine presence”]
is there with them? Because it is said, ‘God stands in the congregation of God’ (Psalm 82:1a)
[and a “congregation” must have a minyan of at least ten]. And how do you know that if three are
sitting as a court of judges the Sh˒khinah is there with them? Because it is said, ‘In the midst of
judges he renders judgment’ (Psalm 82:1b [taking elohim to mean “judges”; compare Yn 10:34–
36&N]).” (B’rakhot 6a)
Thus, according to vv. 18–20 Yeshua’s other talmidim join Kefa (16:19) in replacing
“the Levitical cohanim and the judge who shall be in those days” (Deuteronomy 17:8–12)
as the final earthly repository of halakhic authority. However, the new system was not
established instantaneously; for later Yeshua could still advise the Jewish public to obey
the Torah-teachers and P˒rushim because they “sit in the seat of Moshe” (23:2–3&N). In
fact, even today, two thousand years later, the new system has hardly been established at
all—Messianic communal practice is far more ad hoc and makes far less use of received
wisdom and established precedents than one might expect.
The unity of subject matter in vv. 15–20 is also seen in the fact that “two or three” is
found in both v. 16 and vv. 19–20. Moreover, it is then evident that v. 21 continues the
topic begun in v. 15 (how communal Messianic life is to be lived), without what
otherwise is an irrelevant digression to another subject (reassurance about prayer).
The following expansion of v. 19 further clarifies its meaning: “To repeat (Greek kai,
“and, moreover”) [and fortify in other language what I have just said in v. 18], I tell you
that if two of you [Messianic community leaders] agree on the answer to any halakhic
question or matter of public order that people ask you about, then it [the halakhic decision
you make] will be for them [the people who asked the question] as if it had come directly
from my Father in heaven.” In v. 20 Yeshua strengthens this statement by promising his
own presence and authority in such situations.
13
Nevertheless, one may regard the traditional Christian understanding of vv. 19–20 as
a drash in which a prayer context is supplied (by allowable eisegesis, see 2:15N) in a
homily reassuring believers that their prayers are “powerful and effective” (Ya 5:16&N).
For a fuller discussion of the role of believers in establishing Messianic Jewish
halakhah and having authority to interpret the Torah for God’s people, based on this key
passage of Mattityahu, see my Messianic Jewish Manifesto, pp. 146–151.
12
-----------------------------------------------------------------------------------------------------------19 “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. 20 For where two or three are
gathered together in My name, I am there in the midst of them.”
-----------------------------------------------------------------------------------------------------------again in these hard times, what do we do .
PRAY, pray , PRAY
While some commentators see verses 19-20 as separate from the dealings with
a sinful member, others argue that there's a continued juridical connection in
verse 19. What the NRSV translates as "if two of you agree on earth about
anything," could more precisely be rendered "if two of you agree about any
case"—with the Greek pragma still sounding a legal note in this text. It's as the
church is exercising its power to bind and loose that it's called to look for mutual
agreement and communal prayer. Both the difficult and the simple day-to-day
decisions the faith community must make are made possible by the promise of
God's continued presence and activity. When even only two come to agreement
on a course of action and come to God in prayer about it, Jesus promises that
God will act on their behalf.
Private prayer is wonderful but I also believe that we need consistent times of prayer
with others. Why? First of all, praying with others is motivating. You will pray more if
you’re involved in a prayer group than you would otherwise. It’s like working out. If you
work out by yourself, it’s real easy to miss week after week. But if three or four guys are
working out with you, they provide motivation for you to continue. The same is true of
prayer.
Second, praying with others is purifying. When I’m praying in a group, I don’t pray
selfishly as I can do in my private prayer. In a group, I can’t pray, “Lord, smash that guy.
12
Stern, D. H. (1992). Jewish New Testament commentary : A companion volume to the
Jewish New Testament. Includes index. (1st ed.) (Mt 18:18). Clarksville, Md.: Jewish
New Testament Publications.
14
Teach that jerk a lesson.” That kind of thing just doesn’t flow when I’m praying in a
circle.
Third, praying with others is confirming. As I pray in a group, if my petition is
correct, those around me will say, “Amen, Lord! That’s right. Yes, Lord.” But if my
request is out to lunch, I’ll know by their silence that maybe I should reconsider my
petition.
13
Don’t underestimate the power of PRAYER..
-----------------------------------------------------------------------------------------------------------21 Then Peter came to Him and said, “Lord, how often shall my brother sin against me,
and I forgive him? Up to seven times?”
-----------------------------------------------------------------------------------------------------------At this point, the perspective shifts to showing God’s grace and how ridiculous it is for us
to withhold forgiveness from those who sin against us.14
Peter brought to Jesus a question commonly asked in rabbinic debates. The common
answer was that it was considered sufficient to forgive three times, but on the fourth time,
there should be no forgiveness. Peter may have chosen the number seven not only to
indicate generosity and charity, but also because the number seven is commonly used in
the Bible to communicate completeness.15
Peter doubled it and then added one for good measure
Perhaps to demonstrate how magnanimous he thought he was, Peter suggested a limit
of seven times, which was more than twice that allowed by Jewish tradition. Using
references in the book of Amos (see 1:3, 6, 9, 11, 13; cf. Job 33:29), the rabbis had taken
a repeated statement by God against neighboring enemies of Israel and made it into a
universal rule for limiting God’s forgiveness and, by extension, also man’s. If God
forgives men only three times, they spuriously reasoned, it is unnecessary and even
presumptuous for men to forgive each other more times than that. Rabbi Jose ben Hanina,
for instance, said, “He who begs forgiveness from his neighbor must not do so more than
three times.” Rabbi Jose ben Jehuda said, “If a man commits an offense once, they
13
Courson, J. (2003). Jon Courson's Application Commentary (146). Nashville, TN:
Thomas Nelson.
14
15
cf. confer (Lat.), compare
15
forgive him; if he commits an offense a second time, they forgive him; if he commits an
offense a third time, they forgive him; the fourth time they do not forgive him.”
Peter therefore probably thought Jesus would be impressed with the seemingly
generous suggestion of up to seven times. Compared to Jewish tradition, it was generous
and no doubt was based on Peter’s growing understanding of Jesus’o teaching and
personal example of compassion and mercy. Realizing that the Lord’s graciousness was
in marked contrast to the self-centered legalism of the scribes and Pharisees, Peter
doubled their narrow limit for forgiveness and added one more time for good measure.
16
-----------------------------------------------------------------------------------------------------------22 Jesus said to him, “I do not say to you, up to seven times, but up to seventy times
seven.
-----------------------------------------------------------------------------------------------------------Jesus’ answer did not mean his followers ought to keep count up to seventy-seven times;
rather, this statement means not to keep track of numbers at all. There ought to be no
limit to a believer’s willingness to forgive another believer (within the confines of the
steps set out above in helping to restore straying believers, 18:15–20). All believers ought
to willingly forgive, for all believers have already been forgiven far beyond their
comprehension, as the following parable shows.17
FORGIVENESS
Jesus puts no limits on forgiveness, not even the generous boundaries that Peter implies. No one
can ever say, “I’ve forgiven enough; now it’s time to hold a grudge.”
If you refuse to work toward forgiveness, you develop handicapped emotions. You’ll stunt
your growth with grudges, no matter how important they seem to you.
Make a list of your top five hurts. Who must be forgiven to relieve these burdens? How can
forgiveness be initiated? Who might help? Participate in Communion next time with a heart free
18
from grudges, your own forgiveness reflecting the greater forgiveness of God toward you.
The Lord was not extending the legal limit of forgiveness. He was not speaking of
law or limits at all. By seventy times seven He did not mean 490. He simply picked up
on Peter’s number and multiplied it by itself and then by ten, indicating a number that, for
all practical purposes, was beyond counting. Record keeping is not to be considered, and
a Christian with a forgiving heart thinks nothing about it. He forgives the hundredth
offense or the thousandth just as readily and graciously as the first-because that is the
way he is forgiven by God.
16
18
17
16
Perhaps Jesus had in mind Lamech’s arrogant boast that “if Cain is avenged
sevenfold, then Lamech seventy-sevenfold” (Gen. 4:24). The inclination of sinful man is
to return evil for evil without limit. God’s standard is just the opposite; Jesus said to
return good for evil without limit.
Even if a brother “sins against you seven times a day,” the Lord said on another
occasion, “and returns to you seven times, saying, ‘I repent,’ forgive him” (Luke 17:4).
Jesus was not setting a daily limit, but rather the opposite. He was speaking of repeated,
regular sinning that is committed many times a day, day after day, and of corresponding
repeated forgiveness. He was saying that even if a fellow Christian sins against you every
day for seven times each day, you should be ready and willing to forgive him that often.
The faithful, godly Christian will never allow his own forgiveness to be surpassed by a
brother’s sin. Reflecting his heavenly Father’s nature, where sin against him increases, so
does his gracious forgiveness (cf. Rom. 5:20).
Of that paralleling extent of forgiveness, Paul declared that Christians are to be
“forgiving [of] each other, just as God in Christ also has forgiven you” (Eph. 4:32).
Commenting on the rarity of such grace among believers, John Wesley wrote, “If this be
Christianity, where do Christians live?”
19
So you have been wounded , someone has wronged you . we can say ‘ Just get over it’
yet there is big wounds. You thought you were over it, then it comes up again a day a
week , they are shaping who you are becoming..
I want go get even..
Romans 12:19 (The Message)
19
Don’t insist on getting even; that’s not for you to do. “I’ll do the judging,” says God.
“I’ll take care of it.”
If you get revenge how does it make you feel, really , is that saying
GOD I CAN HANDLE THIS BETTER THAN YOU..
Proverbs 15:3 (CEV)
3
The LORD sees everything, whether good or bad.
Yet he tells us to forgive them..
Luke 6:37 (CEV)
37
Jesus said: Don’t judge others, and God won’t judge you. Don’t be hard on others, and
God won’t be hard on you. Forgive others, and God will forgive you.
cf. confer (Lat.), compare
19
17
FORGIVING IS A ACTION, ITS SOMETHING YOU HAVE TO DO..
-----------------------------------------------------------------------------------------------------------23 Therefore the kingdom of heaven is like a certain king who wanted to settle accounts
with his servants. 24 And when he had begun to settle accounts, one was brought to him
who owed him ten thousand talents.
-----------------------------------------------------------------------------------------------------------Many millions, literally, “ten thousand talents.” In Roman times one talent equalled
6,000 denarii, a denarius being roughly a day’s wages for a common laborer. If a day’s
wages today is in the neighborhood of $50, 10,000 talents would be $3 billion! In the
Tanakh a talent weighs 75.6 avoirdupois pounds. This amount of gold, at $350/troy
ounce, is worth nearly $4 billion; the same amount of silver, at $4/troy ounce, comes to
over $40 million. Haman offered King Achashverosh of Persia 10,000 talents of silver to
destroy the Jews (Esther 3:9). The museum in Heraklion, Crete, displays 3,500-year-old
Minoan talents—metal ingots used to settle debts. 20
This parable is recorded only in Matthew and illustrates the need for unlimited
forgiveness in the body of Christ. The believers, already part of the kingdom of heaven
must therefore forgive in the following manner.
The presiding king decides that he wants to go over the books with his accountant and
settle up on accounts receivable and accounts payable. These servants (some versions say
“slaves”) probably would be court officials, powerful men in their own right. These were
not slaves or servants in the strict meaning of the words, yet they were subservient to the
king. Until modern times, kings had absolute power over their subjects. Probably the man
first brought before the king was a tax collector who gathered revenue for the king from a
certain province. The huge sums of money that passed through his hands might have
provided a temptation to borrow or even embezzle. So this man, when called upon, found
himself in debt for a huge sum of money. Ten thousand talents was an astronomical sum;
King David had donated that much for the building of God’s temple (1 Chronicles 29:4),
and Haman had offered the king of Persia that much to help in destroying the Jews
(Esther 3:9). In today’s currency, the servant owed his master about 20 million dollars.
21
-----------------------------------------------------------------------------------------------------------25 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.
------------------------------------------------------------------------------------------------------------
20
21
18
The man was not able to pay the king the ten thousand talents that he owed, so the king
ordered that he and his wife and his children and all that he had be sold. The sale of
family as well as possessions to pay debts was common in ancient times. Considering the
sum, this would be no more than a drop in the bucket against the debt. Since no family
could ever be worth that much money, the illustration reveals the king’s anger against
one of his officials.22
-----------------------------------------------------------------------------------------------------------26 The servant therefore fell down before him, saying, ‘Master, have patience with me,
and I will pay you all.’ 27 Then the master of that servant was moved with compassion,
released him, and forgave him the debt.
-----------------------------------------------------------------------------------------------------------The official humbly fell on his knees before the king and begged for patience. Although
his promise to pay back everything shows that he might be willing to try, in reality it
would probably be impossible. Yet the merciful king went beyond the servant’s request.
Instead of merely giving him more time, “The servant’s master took pity on him,
canceled the debt and let him go.” NIV This highly unlikely turn of events would have
surprised Jesus’ listeners. No king would forgive such a huge debt. The king set aside a
huge debt, rightfully owed to him, and let the man go free. The man’s desperate plight
caused the king to take pity on him. What an incredible load must have been taken from
his shoulders! Unfortunately, the story doesn’t end here.23
-----------------------------------------------------------------------------------------------------------28 “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!’ 29 So his fellow servant fell down at his feet and begged him, saying,
‘Have patience with me, and I will pay you all.’ 30 And he would not, but went and
threw him into prison till he should pay the debt.
-----------------------------------------------------------------------------------------------------------The king had forgiven a debt of 20 million dollars and had let his servant go free. But
when that servant left, he apparently ran into one of his fellow servants (probably a
subordinate) who owed him a hundred denarii, amounting to about twenty dollars. He
grabbed him and began to choke him, demanding the repayment. Twenty dollars would
still be a somewhat significant amount, for it represented about a hundred days’ wages
22
23
19
for a common laborer. But compared to the millions, it was extremely small. Jesus’ point
was to show the ungratefulness of this forgiven man to be so cruel and exacting of his
fellow servant for such a relatively small sum. 24
Some tiny sum, relatively. Literally, “a hundred denarii,” about $5,000 today. 25
-----------------------------------------------------------------------------------------------------------31 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. 32 Then his master, after he had called
him, said to him, ‘You wicked servant! I forgave you all that debt because you begged
me. 33 Should you not also have had compassion on your fellow servant, just as I had
pity on you?’
-----------------------------------------------------------------------------------------------------------For some reason, the first servant just didn’t understand. After being forgiven millions of
dollars, he threw into prison a fellow servant who owed him twenty dollars. But before he
continued too far on his merry way, he found himself summoned back to the king. The
king, who had been so merciful, angrily reproved the servant for accepting forgiveness
and then being unwilling to extend forgiveness to another. The king’s question was
rhetorical. Of course, the servant should have had mercy on his fellow servant (see 6:14–
15). In light of all that God has forgiven us, how can we refuse to forgive the small hurts
that we experience?26
-----------------------------------------------------------------------------------------------------------34 And his master was angry, and delivered him to the torturers until he should pay all
that was due to him. 35 “So My heavenly Father also will do to you if each of you, from
his heart, does not forgive his brother his trespasses.”
-----------------------------------------------------------------------------------------------------------The king was so angry that he turned the man over to the jailers. While torture was
forbidden by Jewish law, it was widespread in the ancient world and was used in order to
force people to reveal sources of money that could be used to repay their debts. Getting
into debt was serious business in the ancient world. To be forgiven of a debt was almost
unheard of in pagan circles. Because this man would not forgive another, the king
decided not to forgive his debt either. Instead, the man would be tortured until he paid
back the millions he owed. This man effectively received a life sentence.
18:35
“So my heavenly Father will also do to every one of you, if you do not
forgive your brother or sister from your heart.” N The king in the parable represents
the heavenly Father and pictures his role as judge. In the context of interchurch
24
25
26
20
discipline, the parable could underscore the corporate responsibility of the church to deal
righteously with erring members. This includes harsh judgment but not torture on those
who hurt the fellowship by refusing to forgive one another (6:15). Because God has
forgiven all our sins, we should not withhold forgiveness from others. Realizing how
completely Christ has forgiven us should produce a free and generous attitude of
forgiveness toward others. When we don’t forgive others, we are saying that we
appreciate God’s love and forgiveness but that we’re unwilling to give it to anyone else.
27
Genuine forgiveness that is from your heart is trusting forgiveness, forgiveness that
sees the offending brother just as he was before he sinned. If we truly forgive a person,
we trust him just as we trusted him before. We do not hold the offense over his head or
even in our minds, thinking that he will likely sin again.
Although sin against God, the church, and a fellow brother in Christ can bring longlasting pain and suffering, and sometimes even permanent loss of a once-cherished
intimacy, the road to full restoration can be paved with generosity and trust. For example,
to entrust a forgiven person with something that is dear and important to you is perhaps
the surest evidence that the forgiveness is genuinely from the heart. If the offense was
stealing, the offender can again be entrusted with something precious. If the offense was
shirking responsibility, he can be given other important work to do. Even if the offense
was slander, he again can be trusted with your reputation and become a friend who is
fully loved and fully trusted.
To forgive is not necessarily to forget. Although the truly forgiving person will refuse
to dwell on an offense, there are sometimes continual reminders of it that we cannot
control. Nor does forgiveness involve excusing a sinful offense. Sin is always sin, and
true love and mercy never try to make sin anything but what it is. But forgiveness does
involve ending the bitterness, anger, and resentment that not only do not remove a sin but
rather add to it.
Heart forgiveness is not possible for the believer in his own power. Genuine
forgiveness is not natural but supernatural and is possible only as the indwelling Holy
Spirit empowers. Only as we “walk by the Spirit” are we able not to “carry out the desire
of the flesh,” which, among other things, is to hold a grudge rather than forgive. “For the
flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in
opposition to one another, so that you may not do the things that you please” (Gal. 5:16–
17).
The great commentator William Arnot told the following account to illustrate how
believers are enabled to obey the command to forgive each other. After fording a river, a
traveler in Burma discovered that his body was covered with small leeches, busily
sucking his blood. His first impulse was to pull them off, but his servant warned him
against it, explaining that to do that would leave part of the leeches buried in the skin and
cause serious infection. The native prepared a warm bath for the man and added certain
herbs to the water that irritated but did not kill the leeches. One by one they voluntarily
dropped off. “Each unforgiven injury rankling in the heart is like a leech sucking the life27
21
blood,” Arnot goes on to explain. “Mere human determination to have done with it will
not cast the evil thing away You must bathe your whole being in God’s pardoning mercy;
and those venomous creatures will instantly let go their hold.”
When someone says or does something against us that seems unforgivable, it is
helpful to offer a prayer such as this: “O God, put in me the heart of forgiveness, so that I
may commune with You in the fullness of fellowship and joy and not experience the
chastening that comes when You don’t forgive me because I won’t forgive a brother or
sister in Christ. May I remember that for everyone who sins against me I have multiplied
times sinned against You, and You have always forgiven me. At no time has any of my
sin caused me to forfeit my eternal life; therefore, no one else’s sin should cause them to
forfeit my love and my mercy toward them.”
28
1- Understand that forgiving does not mean giving permission for the behavior to
be repeated. It does not mean saying that what was done was acceptable.
Forgiveness is needed for behaviors that were not acceptable and that you should
not allow to be repeated.
2- Recognize who is being hurt by your non-forgiveness. Does the other person
burn with your anger, feel the knot in your stomach, experience the cycling and
recycling of your thoughts as you re-experience the events in your mind? Do they
stay awake as you rehearse in your mind what you would like to say or do to
'punish' them? No, the pain is all yours.
"I choose to stop hurting myself for what (name of person) has done. (or, is
doing)."
3- confess what needs to be forgiven. What was actually done that caused your
pain? Not what you felt, what was done.
4- Acknowledge your part. Were you honest about your hurt or did you hide the
fact that the behavior hurt you? Did you seek peace by reassuring the perpetrator
that it was all right? Did you stay when you could or should have left? If so, then
you, too, have some responsibility. (Here you start to move away from being a
victim.)
5-. Release it to GOD , as a result, being freed from continuing the behavior that
hurt you.
28
22

Matthew 18:15-35 How to Solve strife

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