Matthew 18b

 Where are we in the story? This whole chapter is a rather extended discourse about leaders and members of the Community of the King, aka the Kingdom of God. We have learned that ‘greatest’ in this community has a different meaning than in common speech. The definition of greatness among Jesus people includes humility, service, willingness to forgive, and personal sacrifice. 

 That is why Jesus said that his followers, the disciples and us, must become like children who have yet to learn how things work and how to behave properly in the Kingdom, not in the World. That is also why one of the greatest sins that leaders can commit is to behave in an offensive manner thus placing a stumbling block that may trip up new and vulnerable members of the community. One should take great pains to avoid being the one who causes one of those ‘little ones’ to trip. In what follows, we learn that there is more to being an upstanding member of the community.

18: 15-20.  “If your brother or sister sins (against you), go and point out the fault when the two of you are alone. If you are listened to, you have regained that one. But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. If that person refuses to listen to them, tell it to the church, 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. Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. For where two or three are gathered in my name, I am there among them.”

 Discernment. Courage. Compassion. All of these are involved in managing the affairs of the community of believers. It is certainly possible for wolves in sheep’s clothing to sneak into the community, and sometimes they do. However, it is also possible that even faithful members may trip and fall once (Tasker, 1961, 173). How can we tell the difference? 

 When we see behavior that is not Christlike displayed in our community, the guidelines that Jesus gives us do not include gossiping to the others about it or tattling to the pastor or lay leader. Not all early manuscripts include the phrase ‘against you’, but either way, the first step always is to have the courage to confront the one who has sinned, to have a private sensitive conversation. Difficult? Yes, but that is what Jesus calls for.

 Notice the result of a successful conversation; the person agrees that he or she has done something wrong, and “you have regained that one.” What do we call that? Certainly not punishment. It is called ‘restorative justice’, that is, steps taken to confront, forgive, and restore the person to society. We tend instead to come down on the side of ‘punitive justice’. However, we just read a parable about a lost sheep who is brought back to the flock, not punished. Saving the lost, restoring the lost to community; that is God’s main concern. On the other hand, if there is resistance to the charges and the person does not repent, then we have to move on to the next step. That is strike one, and the first hint that this person may be a wolf in sheep’s clothing. They never admit that they are wrong; instead they twist the story in their favor.   

 In that case, Jesus’ instructions are to make another difficult visit, but this time accompanied by one or two other reputable church members. Notice that there is no mention yet of the need to involve a pastor or anyone in a position of authority. The witnesses are there to confirm what the accusation is, and to insure the propriety of the conversation. If the person then sees the error of his or her ways, good. However, if the person refuses to listen, meaning that he or she has heard the words but does not accept the truth and gravity of the offense, then the next step must be taken. 

  Those who made the visit are then released to take the matter to the whole community, the congregation. I have been in such meetings, and they are no fun. When pride wells up in a person who has been so accused, they often refuse to confess and repent; instead of humbly being restored, they turn and leave. If they walk away in a huff, then they have begun the process of separation that Jesus talks about.

 Is this the right thing to do? Does the community of believers have the right to disfellowship someone? According to Jesus’ words, the answer is ‘Yes’. The same authority that was given to Peter is now given to the whole congregation of the faithful. What they bind on earth will be bound in heaven, and what they loose on earth will be released in heaven. There is power and authority in true Christian fellowship, that is, when everyone acts like Christ in the process. 

18: 21-22.  Then Peter came and said to him, “Lord, if my brother or sister sins against me, how often should I forgive? As many as seven times?” Jesus said to him, “Not seven times, but, I tell you, seventy-seven times. (or seventy times seven)

 Apparently, this is too much for Peter. Perhaps it sounds like a cumbersome process, and it is. Perhaps it seems like the sinner who has offended the congregation is let off easy when he or she asks for forgiveness. Jesus pushes the envelope, however, to suggest a number of times that we should forgive that seems excessive; either 77 times or, in other manuscripts, 490 times (7 times 70). 

 I had a student at Asbury once who himself was a recovering alcoholic. He had founded an inner-city church based on the 12-step program. He wrote his master’s thesis on the process. I would ask him back to speak to a class on occasion, and he always made the point that someone who is addicted falls off the wagon an average of 7 or 8 times. Then he asked the class of future pastors and church leaders whether or not they had the patience and compassion to forgive and restore that many times. Do you?

 It seems to me that, in speaking like this, Jesus has in mind the earliest story about taking revenge. Early on In Genesis, Lamech takes two wives. He is the first to do so, and that says something about his greed and pride. Then Lamech comes home one day and brags: “Adah and Zillah, hear my voice: you wives of Lamech, listen to what I say: I have killed a man for wounding me, a young man for striking me. If Cain is avenged sevenfold, truly Lamech seventy-sevenfold” (Genesis 4: 23). Jesus has countered Lamech by turning revenge upside down into forgiveness. The large number of times, in multiples of 7, really is meant to imply innumerable times.   

18: 23-27.  “For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. When he began the reckoning, one who owed him ten thousand talents was brought to him, and, as he could not pay, the lord ordered him to be sold, together with his wife and children and all his possessions and payment to be made. So the slave fell on his knees before him, saying, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the lord of that slave released him and forgave him the debt. 

 As is his practice, Jesus follows a teaching with an explanatory parable. He spins a story about a generic king or master who has slaves or servants managing his property. Notice that it is the king who wants to settle accounts, and a review reveals that one slave has run up a large bill with no returns to cover the debt. As anyone would, the slave begs for mercy and asks for a little more time. The king takes him at his word and shows pity for the indebted slave. The king releases the slave and forgives his debt. So far, so good.

18: 28-30.  But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii, and seizing him by the throat he said, ‘Pay what you owe.’ Then his fellow slave fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ But he refused; then he went and threw him into prison until he would pay the debt. 

 In this parable, Jesus has made a pointed comparison of the debts of the two slaves. A talent was worth about 6000 denarii in the First Century; thus 10,000 talents equals about 60,000,000 denarii. This is an unimaginable sum, even kings did not collect that much in taxes in a year (Keener and Walton, 2019, page 1663). The second slave owed the first slave only 100 denarii about one-millionith of what the first slave had owed. So, there is an extraordinary difference in the debt, as Jesus tells the parable. 

 Notice that the same words are used in the two slaves’ plea for mercy. But, the response is exactly opposite: forgiveness for one, punishment for the other. The second slave asked for patience. However, the first slave “refused; then he went and threw him into prison.” Is there no justice?

18: 31-34.  When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, ‘You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow slave, as I had mercy on you?’ And in anger his lord handed him over to be tortured until he would pay his entire debt. 

 This parable gives me the shivers. It is almost as scary as Matthew 25, which we will be coming to. What Jesus says might make us wonder this: If our confession of faith does not change our behavior to be more like God, then is our confession of faith real? More to the point: If our confession of faith is brought into question by our continued bad behavior, is it enough, nevertheless, to secure our salvation? Chew on that for a while. 

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.”

 Scary, huh? This is the kicker. This is what God will do if our own confession does not come from the heart. How will God know? Over time it will become clear. The heart, or mind, controls your hands, your feet, your eyes, and your lips. If your heart/mind is not being renewed, then you will fall and not repent. What we do on the outside reveals what is happening inside. If your behavior in life has not been consistent with your confession of faith, there may come a day when there is no place to hide.