The Context
Probably, with nearly no exception, if only the words “Matthew 18” are spoken among brethren, the PROCEDURE for the righting of offenses among us comes to mind. “Matthew 18” has come to be a shorthand for verses 15 through 20 of that chapter, with almost certain EXCLUSION of everything else in the chapter.
The context of verses 1 through 35, however, forms one large unit. It contains two parables. When we see these parables in their contexts, the procedural verses (15 through 20) will never again read the same for us.
It is altogether possible, even likely, and most frequently the case, that we apply the procedural verses as “law,” or as punishment, or as duty, or for many other less-than- correct reasons or attitudes. They become mechanical, procedural, distasteful, or mandatory in our minds. Once, however, we realize that Jesus teaches us by the examples of the surrounding two parables that the entire procedure is RESCUE and FORGIVENESS, we will most likely lose any Pharisaical attitudes we might have had. We must do this. Our spiritual lives depend on it — as the context will make abundantly clear.
Chapter 18 is divided into five sections. They are separate in a sense, but they are all codependent. Distilled to the essence of their meanings, they are as follows:
- Verses 1-10: True greatness is found in true concern.
- Verses 12-14: The Parable of the Lost Sheep — about RESCUE.
- Verses 15-20: The procedures of RESCUE and FORGIVENESS.
- Verses 21, 22: The scope of FORGIVENESS
- Verses 23-35: The Parable of the Unmerciful Servant — about FORGIVENESS.
The whole story speaks to our hearts.
Section 1 – (Matthew 18:1-10)
True greatness is found in true concern.
18:1-5. The question from the disciples, (“Who then is greatest in the Kingdom of Heaven?”), seems to come from nowhere. It may have just been growing over time in the minds of the disciples, or it may have been occasioned by the Mount of Transfiguration experience in Chapter 17.
Whatever the catalyst, Jesus uses the question as the launching point for this very important chapter of teaching. We must remember the question throughout the chapter.
Jesus places a child before the disciples. We can analyze this from numerous aspects. But one thing is certain: this child represents all saints. This is a child of God. In verse 10, the child becomes the “little ones” whose angels in heaven have access to the Father on behalf of them. This is talking about saints, not about children!
Jesus suggests to us, by way of our inference, many things about our own standing before God. Among the things we can rightly infer are:
- Childlikeness — innocence, teachableness, reliance — is a quality we must attain, or our part in the Kingdom arrangement is not secured (18:3).
- We are children — embryos, in fact! — and must accept that status of having a Father who looks over us in every situation, and supplies every need. Independence of being is not acceptable.
- We are part of a family. It is imperative that we share with and respect the other members, as all children are required to do. Under the Law, the incorrigible child was stoned to death!
- We all have instinctive desires to protect This is Jesus’ point for the entire chapter. He wants us to have an instinctive desire to protect all of our brethren — to RESCUE them, and to FORGIVE them — as naturally as we all would with a little child. This point alone puts the procedural verses of this chapter into a wonderful light.
Jesus says that these qualities need not be natural in us, but that we can be “turned” (converted) to absorb them as part of ourselves (18:3). If we succeed (18:4), we become, in answer to the disciples’ question, “greatest in the Kingdom of Heaven.”
Verses 4 and 5 are the turning point in the illustration; the child becomes us. In verse 5, receiving a child has thus become the standard of OUR ACCEPTANCE OF OUR BRETHREN. We do this in his name — in other words, because we are all the family of Christ; any other attitude would be unacceptable.
Thus the lesson: True greatness is found in true concern. Unless we have the attitude of protecting our brethren as a normal person would be concerned over the welfare of a child, we have missed our calling.
18:6. Because of the above lessons, Jesus begins this verse with “But.” If, instead of protecting the saints, we cause them to stumble, then we have become the very personification of the ills of Babylon. Compare Revelation 18:21. Oh! What meditation this verse should stimulate!
The marginal literal reading is so very instructive. “It is better for him that a millstone turned by a donkey be hung around his neck.” It does not take much imagination to interpret these words. The millstone represents that which grinds out meal. The donkey (as with Balaam) represents our not hearing the Word of the Lord. The total suggestion seems to be that if we miss this point about protecting others in the Body, we have merely become spouters about the content (not the spirit) of God’s Word, and that will lead us to the same fate as Babylon. An additional inference from the words “drowned in the depth of the sea” is that we become absorbed into the worldly spirit. The world is selfish and doesn’t defend its own. It fights with them and rarely forgives. What a pity if we who preach Christian “meal,” don’t hear the Word of the Lord in the sense of absorbing its spirit, and become as worldly in our attitudes as all who are around us.
18:7. Jesus says that the world has enough stumbling blocks — enough ways to make saints feel rejected. Saints will be rejected by the world — “it is inevitable.” But there is a “woe” to the one who stumbles the Lord’s saints.
Scripture indicates positively that intentional harm to the saints from the world will have some sort of eventual recompense. We can only imagine the increased degree of recompense if the stumbling comes from a brother in Christ.
18:8, 9. These two verses are for us. They address two parts of our walk that are likely to stumble another saint. One is our “foot” — our path or walk in life — the way we do things. The other is our “eye” — the symbol of wisdom which here is indicative of the way we view things. In other words, are our reasonings Scriptural or natural? Paul deals with these things in Romans 14 with detailed lessons for all of us to absorb. In short, if we go through our Christian lives in ways that lack concerns for the spiritual welfare of the saints, we are not only likely to fall out of the “little flock,” but we are setting ourselves up for “Gehenna” — Second Death. The lesson is sobering.
The cutting off of the foot and the plucking out of the eye is part of being “converted” to become like little children as discussed in verse 3. Our walk in life and our way of seeing things must be Scriptural, not that of our human or natural tendencies.
18:10. This is the summary verse for the first section of this chapter. SEE TO IT (“be converted” — verse 3) that you have no lack of sincere concern for the Lord’s little ones. The angels are WATCHING US in this regard, and they are reporting to our Father!
Section 2 — (Matthew 18:12-14; compare Luke 15:4-7.)
The Lost Sheep: About RESCUE
This parable is very much connected to the above lessons. In short, it is about extreme concern for any of our brethren who have gone astray, and about our sincere efforts to RESCUE those saints.
18:11. This verse is spurious. (Not that its sentiments are bad!)
18:12. Jesus begins with a question which clearly is a link to his previous lessons. “What do you think?” Thus Jesus is specifying that this parable is about our concern for our brethren who go astray.
The “man” probably is not Jesus. It probably is “the Body of Christ” — all of us represented as “possessors” of our brethren. The idea goes back to Genesis: “Am I my brother’s keeper?” The answer is a resounding YES!
The number of a hundred is likely not arbitrary. A hundred is a number which has typical references to Jesus (as, for example, one hundred square cubits in the door to the Holy of the Tabernacle). Thus the parable is about Jesus’ possessions: his Church.
Going “astray” is well-defined by the context. We are speaking of a saint whose behavior is contrary to his own welfare and that of his brethren.
Leaving ninety-nine “on the mountains” begs a good interpretation. First of all, this doesn’t mean that the faithful sheep are abandoned! It means that our concern for other children of God is so great that we are troubled into action if we see one who is in danger. Thus we “go and search for the one that is straying.” We don’t mutter a casual, “Oh well, the Lord will take care of it.” RESCUE is the subject of this parable. Rescue is not a casual or passive activity.
As far as leaving “the ninety-nine on the mountains” is concerned, perhaps we have the clue we need in Isaiah 52:7. The saints are perpetually “on the mountains” preaching the good tidings. Thus the suggestion of this phrase is that we leave our normal pursuits of being evangelical in order to save someone who has already received the good tidings. It represents a deliberate interruption in our own normal pursuits in the Lord’s service.
18:13. We may not be successful. This is why the parable says “If it turns out.” Surely we will mourn if it does not. But there is great rejoicing if there is success. Jesus says the rejoicing is “more than over the ninety-nine which have not gone astray.” This is not to say that we have lost any value in our estimation of the ever-faithful brethren. It is to say that saints — even like the world — find extreme thankfulness when a tragedy results in no loss! And if we have been so blessed as to be instrumental in a recovery, we have a feeling beyond description. That which we feared has been averted; and we have witnessed the specially- directed POWER OF GOD using us in His service. This is, indeed, “more” than our usual appreciation for what we already had. It is additional appreciation — not appreciation relative to others!
18:14. The closing verse is not a part of the parable. It is Jesus’ remarks about the significance of the parable. Jesus speaks of “the will of your Father who is in heaven.” What saint is there who does not want to accomplish the Father’s will — or, even better, to have the Father’s will accomplished THROUGH HIM? GOD WANTS PRESERVATION AND RESCUE of all who can be preserved and rescued. He allows us to have a major part in that work because it not only rescues the straying one, but it also proves that we haven’t strayed in that most important part of our characters: concern for others. This is the lesson of this chapter.
The Luke Account — (Luke 15:4-7)
Bro. Russell observes with keen understanding that this is not the same parable. We could well postpone its consideration to parables found only in Luke. But because many conclude (due to its similarity) that it is the same parable, we will here take a parenthetical moment away from the context of Matthew 18 to consider the Luke parable. It does deal with RESCUE.
15:1-3. Matthew 18 was spoken to the disciples. This parable is spoken to the Pharisees and Scribes. Immediately we perceive a different audience, purpose, and parable.
The Pharisaical complaint is that Jesus was “receiving” the lower elements of Jewish society. The parable will be about them, not about brethren in the Body of Christ.
15:4. Jesus in this parable is the “man.” The hundred sheep are, indeed, possessions of Jesus. (Thus the numerical symbolism remains constant in Matthew and Luke.) But in this case, they are not the saints. They are the nation of Israel. “Michael” is the great prince who stands over this people (Daniel 12:1); they are his. Thus, the number remains appropriate even though it refers to the TYPICAL rather than the ANTITYPICAL sheep under Jesus’ care.
The “lost” sheep, in this case, is a reference to the “sinners” in Israel. Obviously, Jesus is sent “to the lost sheep of the house of Israel.” At his first advent, he wants the repentant, not the haughty. He will make the offer to become “the sons of God” to the ones who do receive him. Thus, Jesus has defined (outside of this parable) who these “lost sheep” in this parable are. The hundred are the whole house of Israel; the one which was lost — and shoved to the side by the Pharisees — are those who will receive him and be transferred from Moses into Christ.
Jesus leaves “the ninety-nine in (margin, literally =) the wilderness.” This difference from Matthew’s parable is significant. There the sheep were on the mountains. Here Israel will be abandoned to a wilderness condition: the Jewish Double of disfavor. But Jesus goes after the lost — the hungry faithful remnant of Israel, just eagerly awaiting Messiah — “until he finds it.” Until the end of the seventieth week of the Daniel 9 prophecy, Jesus faithfully sought out those who would, indeed, be “the most holy” of Israel.
15:5. Jesus carries the lost sheep on his shoulders. This would not have been uncommon for a shepherd to do. It reflects Jesus’ care for those who have gone astray but wish to return. He doesn’t make them walk under their own strength. He makes up for their weakness by carrying them. This lesson well applies to those of us pictured in the Matthew parable. The Church should always be willing to shoulder the burdens of their brethren. And, as stated in this verse, we do it with REJOICING. It is an honor to help one of the Lord’s “little ones.”
15:6. “When he comes home” might well be a reference to entry into the Gospel Age. We saw this same kind of reference in our analysis of the end of Matthew 13. When the Gospel Age was entered, Jesus called in his Gentile friends and neighbors to rejoice with him over the ones he used as the first members of his Church — the remnant of Israel, “my sheep which was lost!”
15:7. The parable has ended; but Jesus now epitomizes its lesson. The “repentance” of the remnant of Israel created joy in heaven — especially because it formed the basis for the spirit-begotten class of the new age.
This verse presents a problem. Bro. Russell’s application of the parable to the whole human race makes the ninety-nine represent the angelic hosts. That interpretation is wanting in some respects. For instance, the ninety-nine could hardly be said to be left “in the wilderness” if they were the heavenly hosts.
Perhaps the most satisfying interpretation of verse 7 is to have it refer to the incoming age as a whole, and not exclusively to the Jewish remnant. The paraphrase, then would be something like:
I want to tell you that, similar to the experience of the Jews in the parable, heaven will have special rejoicing over anyone who has strayed and is repentant — above and beyond those who are remaining faithful.
This would tie this verse to what we learned in Matthew 18:13 (which please review).
This parable, though definitely different from the Lost Sheep of Matthew, is yet dealing with RESCUE. In that sense, its consideration here was appropriate.
Section 3 — (Matthew 18:15-20)
The Procedures of RESCUE and FORGIVENESS
Because the topic of this book is PARABLES, we will not here deal with these verses in the detail they deserve. What we all need to see is the IMPACT that the context should have on us when we do consider these procedural verses.
There can be no question that formal, legalistic, or cold application of these verses to our brethren is a direct VIOLATION of Jesus’ intent. His intent, as already shown, is RESCUE. His intent, as will be shown in the next parable, is FORGIVENESS. Any application of the procedures of Matthew 18:15-20 with anything less than these two intentions is faulty, dangerous, and, we might even say, demon-inspired.
CONCERN, RECOVERY, and INTENSE LOVE are the ingredients for the use of verses 15-20.
18:15. This verse begins with “And.” It does so because the procedures are a direct follow-up to the lesson of the joys of recovery of the parable they follow. Recovery is the objective.
This verse shows concern for the offender’s feelings and reputation: “go and reprove him in private.” Just the word “go” is important. We seek him; we don’t wait for him to come to us.
Notice the objective: “You have won your brother.”
18:16, 17. DON’T STOP if that doesn’t succeed! The Church must INTERRUPT its usual pursuits — it must leave the other ninety-nine on the mountain. The matter of recovery is SO IMPORTANT that the straying one must see that the willingness of the entire Church to rescue him is there in full force. This is not an inquisition! This is a rescue.
It may fail AT THAT POINT. But the CHURCH can use “psychological warfare” to induce repentance. It can, in love, send the erring one out “as a Gentile” (non-believer) and as a “profit-taking worldling” (margin). In other words, the Church HOPES that the contrast of the world compared to the formerly-enjoyed fellowship in Christ will be such as to bring the lost one home. If it doesn’t happen it is a loss. But the Church AS A RESCUER should make it plain to the one sent away that the action is IN HOPE, not in disgust.
18:18. The Church is given complete authority in such moral matters BECAUSE Jesus wants to know whether or not the congregation has “become like children” (18:3). It is so imperative that we realize that this whole chapter IS ABOUT US — not about lost or straying ones! (Read that sentence again!)
18:19-20. Jesus REPEATS. All the way from the meeting of the original “two” (18:15), our Father in heaven (compare 18:10) is going to watch and to bless rescue efforts — and He will “do for them” everything necessary to make the effort a success. Jesus, likewise, (18:20) will be there in the midst of it all.
Section 4 — (Matthew 18:21, 22)
The Scope of FORGIVENESS
18:21. Peter didn’t miss the point (although he missed the scope). Peter clearly understands that the procedure is not for REJECTION, but for FORGIVENESS. But he wonders, as might we, if there should be limits on our willingness to forgive.
18:22. Clearly, forgiveness is not just willy-nilly. The offender must be repentant. But with that proviso, there should be no practical limits. (See Luke 17:3.)
Section 5 — (Matthew 18:23-35)
The Parable of the Unmerciful Servant
18:23. Again Jesus makes an inseparable connection of the parable to its context by beginning the parable with the words: “For this reason” — i.e., this parable is being given to show the non-limits of FORGIVENESS as well as the need to have it in order to be acceptable. As we progress through this parable, we must consciously try to link it to the 18:15-20 procedures.
The “King” is God (compare 18:35). His “settling of accounts” with us (his “slaves” or servants) is His judgment of our worthiness. It begins when we begin — at our consecrations. Matthew 7:2 had set the standard from the outset. It is as clear as it can be made. And its spirit pervades this entire chapter — especially the procedural verses: “In the way you judge, you will be judged; and by your standard of measure, it will be measured to you.”
18:24. We can easily miss the staggering debt shown here. In modern terms it is millions of dollars. Why? Because it is an IMPOSSIBLE debt. That is the point. When God accepts us for sonship, He forgives the impossible debt. He is removing death itself from us.
18:25. We, of course, do not have the means to repay. So, God demands our EVERYTHING (our consecrations) — which still doesn’t pay our debt!
18:26. We know that we cannot actually repay the debt. But, we know that God will accept our all, and that He will have the patience to work with us toward the goal of total repayment — the goal of giving our entire lives as a thanksgiving for His mercy.
18:27. God complies with His characteristic compassion (based, of course, on the Ransom!). Thus we are released from the IMPOSSIBLE DEBT.
If the parable ended here, the entire lesson of great forgiveness should have been made! But Jesus wants to impress upon us that our impossible debt release must be a constant reminder to us as we deal with any who “go astray.” How could we give less consideration to others than God has given to us? The question is basic and sobering. It is also practical. It also is the perfect test to see if we have become as “little children.”
18:28. Here begins Jesus’ warning to us of how we might mishandle the details of Matthew 18. He does so by showing how this particular servant failed the test.
Jesus shows that this enormously-forgiven saint has someone who owes him a pittance — a hundred pennies — at most a little over three months’ wages for a laborer. The evil servant not only requires payment, but he handles the poor debtor with violence and disrespect. He wasn’t trying to “gain his brother;” he was nearly murdering him!
18:29. The debtor begs for mercy even as his creditor had done — even though this debt is far from impossible!
18:30. But our scoundrel creditor had no mercy — he had not even the decency to put his debtor in a position where he actually could pay his debt. He imprisoned him. We can do this to our brethren. We can put them under impossible demands. We can “lock them in” to situations that can only harm them and make it impossible to “pay.”
18:31. The “fellow servants” are the other saints. They represent us who look aghast in horror that one who is supposed to be a childlike saint can become an unreasonable and exacting monster. This verse is going to provide a direct link to the procedural verses.
This verse has some obscure content. The other servants “reported to their lord all that had happened.” Perhaps this is the equivalent in the procedural verses of bringing an errant saint before the ecclesia. After all, the ecclesia in every matter is bringing its business before the Lord — and then attempting to act for Him based on their best Scriptural information. If we see a brother like this cruel servant, we must go after him and, if need be, drag him before the Lord — before the ecclesia.
18:32-34. These verses would seem to express the Lord’s judgment in the matter. It is a harsh, but appropriate, judgment. It is very much as if (in the procedural verses) the ecclesia has to mete out a severe disfellowship solution (18:17).
If this is, indeed, the objective of these verses, then we can learn from the details.
(1) The erring one is REMINDED of the compassion he should have learned: “I forgave you…because you entreated me.”
(2) Should you not, as a little child, have, therefore, learned innocence and forgiveness toward others? The erring one is given the opportunity to change his character. We call this REPENTANCE.
(3) “Torturers” is not a bad equivalent for the words of 18:17. Anyone having been familiar with and living with the fellowship of saints, and then being sent into the wilderness world of “the Gentiles and tax-gatherers,” should (if any conscience be left) find it a torture!
(4) What is the objective of being “handed over to the torturers”? It is not destruction! It is “UNTIL” he learns to repay his vows — which in this case means to learn to have the childlike character without which “you shall not enter the Kingdom of Heaven” (18:3).
The two parables of Matthew 18 (as well as the filler materials) are so potent in helping us to interpret the spirit of the application of the procedural verses. Once again, context of the parables heightens the meaning of the parables, explains the details of the parables, and keeps us from misinterpretation of the contexts in which the parables occur. It can save our lives!