Week 15: Matthew Chapter 18
Week 15: Matthew Chapter 18
I.
Matthew 18:1-5 The Greatest in the Kingdom.
a. The Text - 1 At that time the
disciples approached Jesus and said, “Who is the greatest in the kingdom of
heaven?” 2 He called a child over, placed it in their midst, 3 band
said, “Amen, I say to you, unless you turn and become like children,* you will
not enter the kingdom of heaven. 4 Whoever humbles himself like this child
is the greatest in the kingdom of heaven. 5 And whoever receives one child
such as this in my name receives me.
b. Literary Context - Jesus continues to
teach his disciples, but this chapter opens a new discourse. Sometimes called
the "ecclesiastical" discourse it is so designated because it is
about life in the Church. Important to remember that as Christians our lives
are only in the Church. We are in the world but not of it. There is some
controversy among the disciples over who is greatest, possibly resulting from
the attention Jesus has devoted to Peter. Jesus points to a child and tells the
greatest in heaven are those that are "like this child." Now it is
important to differentiate between being child-like and child-ish. In fact, the
disciples were being childish by arguing about who was the greatest. But the
child occupied the lowest station in Jewish life, was entirely dependent on her
elders, and was unconcerned about her social status. This is humility. It is by
humble submission that one becomes great in the kingdom of heaven.
c. The Big Idea. - It is by humble
submission that one becomes great in the kingdom of heaven.
d. Key question(s) for today
i.
What are some attributes of being child-like? Do these
attributes describe me?
ii.
How does someone acquire humility?
II.
Matthew 18:6-9 Temptations to Sin
a. The Text
- 6 “Whoever causes one of these little ones who believe in me to
sin, it would be better for him to have a great millstone hung around his neck
and to be drowned in the depths of the sea. 7 Woe to the world because of
things that cause sin! Such things must come, but woe to the one through whom
they come! 8 If your hand or foot causes you to sin, cut it off and throw
it away. It is better for you to enter into life maimed or crippled than with
two hands or two feet to be thrown into eternal fire. 9 And if your eye
causes you to sin, tear it out and throw it away. It is better for you to enter
into life with one eye than with two eyes to be thrown into fiery Gehenna.
b. Literary Context - continuing the
discussion of greatness in the kingdom, Jesus warns against leading others
astray, especially those who are weak and vulnerable (like a child). In this
case the child is not used as an example of humility but of vulnerability.
There is a clear warning of eternal damnation for sin. Causing others to sin is
a sin.
c. The Big Idea. - Jesu s warns
against both personal sin and leading others to sin.
d. Key question(s) for today
III.
Matthew 18:10–14 The Parable of the Lost Sheep
a. The Text
- 10 “See that you do not despise one of these little ones, for I
say to you that their angels in heaven always look upon the face of my heavenly
Father. [11 ] 12 What is your opinion? If a man has a hundred sheep
and one of them goes astray, will he not leave the ninety-nine in the hills and
go in search of the stray? 13 And if he finds it, amen, I say to you, he
rejoices more over it than over the ninety-nine that did not stray. 14 In
just the same way, it is not the will of your heavenly Father that one of these
little ones be lost.
b. Literary Context - Again referring to
the "little ones," which describes Jesus' disciples, Jesus advocates
for their care and respect (by the disciples). Each of the little ones has an
angel in heaven looking upon the face of God. God cares for each one, and so we
too, who are also "little ones," should care for each one. The
parable doesn't imply neglect for the 99 for the sake of the one, rather, the
99 are safe and the shepherd free to pursue the one. The one who seeks and
restores the lost is the Lord God. (Exek.34)
c. The Big Idea. - Christians must
treat each other with care and respect, seeing each one as the precious sheep
the Lord pursues.
d. Key question(s) for today
i.
What are some ways we show concern and care for one another?
What are some ways we despise one another?
ii.
If we respect and care for some and despise others are we
within the bounds of behavior called for in this passage?
IV.
Matthew 18:15–20 A Brother Who Sins
a. The Text
- 15 “If your brother sins [against you], go and tell him his fault
between you and him alone. If he listens to you, you have won over your
brother. 16 If he does not listen, take one or two others along with you,
so that ‘every fact may be established on the testimony of two or three
witnesses.’ 17 If he refuses to listen to them, tell the church. If he
refuses to listen even to the church, then treat him as you would a Gentile or
a tax collector. 18 Amen, I say to you, whatever you bind on earth shall
be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
19 Again, [amen,] I say to you, if two of you agree on earth about
anything for which they are to pray, it shall be granted to them by my heavenly
Father. 20 For where two or three are gathered together in my name, there
am I in the midst of them.”
b. Literary Context - This passage is
either about the sin described previously from the point of view of the one
despised or disrespected or it is a wider teaching about sin against the entire
community, depending on whether one includes "against you." In either
case the method of correction begins with a private (fraternal) approach which
aims at correction. If the sinner refuses to repent then the inclusion of
"witnesses" elevates the attempt at correction. It is not clear
whether these witnesses are actual witnesses of the offense or witnesses to the
correction who can testify to the church. In any case if the sinner again
refuses to repent he is brought for judgment before the church. Authority is
given in v. 18 for the church to remove the sinner from the congregation, but this
excommunication is not intended as condemnation but to impress the gravity of
the sin on the sinner, with the hope of winning the sinner back. Verse 19 and
20 confirm that this authority comes from Jesus and can be expanded to declare
that Jesus is with all Christians who pray in community. The significant caveat
here is "in my name," which means to pray for what Jesus prays for.
The entire passage is very much in keeping with the parable of the lost sheep.
All correction is aimed at repentance and reconciliation.
c. The Big Idea - Jesus gives instructions
for church discipline
d. Key question(s) for today
i.
At what point does this passage suggest that we as
Christians should intervene in favor of a fallen brother or sister? Can you
think of some examples?
ii.
How does this passage relate to the Sacrament of
Reconciliation?
V.
Matthew 18:21–35 The Parable
of the Unforgiving Servant
a. The Text
- The Parable of the Unforgiving Servant. 21 Then Peter approaching
asked him, “Lord, if my brother sins against me, how often must I forgive him?
As many as seven times?” 22 Jesus answered, “I say to you, not seven times
but seventy-seven times. 23 That is why the kingdom of heaven may be
likened to a king who decided to settle accounts with his servants.
24 When he began the accounting, a debtor was brought before him who owed
him a huge amount. 25 Since he had no way of paying it back, his master
ordered him to be sold, along with his wife, his children, and all his
property, in payment of the debt. 26 At that, the servant fell down, did
him homage, and said, ‘Be patient with me, and I will pay you back in full.’
27 Moved with compassion the master of that servant let him go and forgave
him the loan. 28 When that servant had left, he found one of his fellow
servants who owed him a much smaller amount. He seized him and started to choke
him, demanding, ‘Pay back what you owe.’ 29 Falling to his knees, his
fellow servant begged him, ‘Be patient with me, and I will pay you back.’
30 But he refused. Instead, he had him put in prison until he paid back
the debt. 31 Now when his fellow servants saw what had happened, they were
deeply disturbed, and went to their master and reported the whole affair.
32 His master summoned him and said to him, ‘You wicked servant! I forgave
you your entire debt because you begged me to. 33 Should you not have had
pity on your fellow servant, as I had pity on you?’ 34 Then in anger his
master handed him over to the torturers until he should pay back the whole
debt. 35 So will my heavenly Father do to you, unless each of you
forgives his brother from his heart.”
b. Literary Context - The kingdom of God
is a kingdom of mercy, and those who are subjects in the kingdom must practice
mercy above all. Seventy times Seven is not a specific number but an expression
of infinity (Gen 4:24). Forgive unceasingly. (CCC 2842-2845)
i.
"The parable of the
merciless servant, which crowns the Lord's teaching on ecclesial communion,
ends with these words: 'So also my heavenly Father will do to every one of you,
if you do not forgive your brother from your heart.' It is there, in fact, 'in
the depths of the heart,' that everything is bound and loosed. It is not in our
power not to feel or to forget an offense; but the heart that offers itself to
the Holy Spirit turns injury into compassion and purifies the memory in
transforming the hurt into intercession." (CCC 2843)
ii.
During his ministry in the sunny villages of Galilee, Jesus
talked passionately about forgiveness. This strange doctrine awakened the
questioning mind of Peter. “How oft,” he asked, “shall my brother sin against
me, and I forgive him? till seven times?” Peter wanted to be legal and
statistical. But Jesus responded by affirming that there is no limit to
forgiveness. “I say not unto thee, Until seven times: but, Until seventy times
seven.” In other words, forgiveness is not a matter of quantity, but of
quality. A man cannot forgive up to four hundred and ninety times without
forgiveness becoming a part of the habit structure of his being. Forgiveness is
not an occasional act; it is a permanent attitude. ¶Jesus
also admonished his followers to love their enemies and to pray for them that
despitefully used them. This teaching fell upon the ears of many of his hearers
like a strange music from a foreign land. Their ears were not attuned to the
tonal qualities of such amazing love. They had been taught to love their
friends and hate their enemies. Their lives had been conditioned to seek
redress in the time-honored tradition of retaliation. Yet Jesus taught them
that only through a creative love for their enemies could they be children of
their Father in heaven and also that love and forgiveness were absolute
necessities for spiritual maturity. ¶The
moment of testing emerges. Christ, the innocent Son of God, is stretched in
painful agony on an uplifted cross. What place is there for love and
forgiveness now? How will Jesus react? What will he say? The answer to these
questions bursts forth in majestic splendor. Jesus lifts his thorn-crowned head
and cries in words of cosmic proportions: “Father, forgive them; for they know
not what they do.” This was Jesus’ finest hour; this was his heavenly response
to his earthly rendezvous with destiny.[1]
[1]
c. The Big Idea - A Christian must always
forgive "in the depths of their heart." This is only possible by
identification with Christ.
d. Key question(s) for today
i.
If I forgive, am I obliged to allow the offender to continue
to harm me? How do I prevent that and continue to forgive?
Teachings of the Church Fathers: Chapter 18
l. At the same time came the disciples unto Jesus, saying, “Who is the greatest in the kingdom of heaven?”
2. And Jesus called
a little child unto him, and set him
in the midst of them,
3.
And said, “Verily I say unto you, Except
ye be converted, and become as little children, ye shall not
enter into the kingdom of heaven.
4. Whosoever therefore shall humble himself as this little child, the same is
greatest in the kingdom of heaven.
5. And whoso shall
receive one such little child in my name receiveth me.
6. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.”
Hilary: He calls infants
all who believe through
the hearing of faith; for such follow their father, love their mother, know
not to will that which is evil, do not bear hate, or speak lies, trust what is told them, and believe what they hear to be true. But the letter
is thus interpreted.
Jerome: Or otherwise;
“Whoso shall humble himself as this little child,” that is, whoso shall humble himself
after My example, “he shall
enter into the kingdom of heaven.”
It follows,
“And whoso receiveth one
such little one in my name, receiveth me.”
Jerome: Observe that he who is offended is a little one, for the greater hearts do not take offences.
[p.
624] And though it may
be a
general declaration against
all who scandalize any, yet from
the connection of the discourse
it may be said specially to the
Apostles; for in asking who should be greatest
in the kingdom of heaven, they seemed to be contending for preeminence
among themselves; and if they had persisted
in this fault, they might have scandalized those whom they called to the faith, seeing
the Apostles contending among themselves for the preference.
Jerome: When it is said, “It is better
for him that a mill-stone
be hanged about his neck,” He speaks according to the custom
of the province; for among the Jews this was the punishment of the
greater criminals, to drown them by a stone tied to them. It is better
for him, because it is far better to receive a brief punishment for a fault,
than to be reserved for eternal
torments.
7. “Woe unto the world because
of offences! for it must
needs be that offences come; but woe to that man by whom the offence cometh.
8.
Wherefore if thy hand or thy foot offend thee, cut them off, and cast
them from thee: it is better for thee
to enter into life halt or maimed,
rather than having two hands or two feet to be cast into everlasting fire.
9.
And if thine eye offend thee, pluck it out, and cast it from thee: it is better
for thee to enter into life with one eye, rather than having two eyes to be cast
into hell fire.”
Chrys.: But that you may learn that there is
no absolute necessity for offences, hear what follows, “If thy hand or thy foot offend thee, &c.” This is not said of the limbs of the body, but of friends whom we esteem as limbs necessary to us; for nothing
is so hurtful as evil
communications.
Origen: Or, The priests may with good reason be called
the eyes of the Church, since they are considered her watchmen; but the
deacons and the rest her hands, for [p. 628] by them spiritual deeds are wrought; the people are the feet of the body, the Church; and all these it behoves not to spare, if they become an offence to the Church.
Or, by the offending hand is understood an act of the mind; a motion of the mind is the offending foot, and
a vision of the mind is the sinning eye, which we ought to
cut off if they give offence,
for thus the acts of the limbs are
often put in Scripture for the limbs
themselves.
10.
“Take heed that ye despise not one of these little ones; for I say unto you,
That in heaven their angels do always behold the face of my Father
which is in heaven.
11. For the Son of man is come to save
that which was lost.
12. How think ye? if a man have an hundred sheep, and one of
them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?
13. And if so be that
he find it, verily I say unto you, he rejoiceth more of
that sheep, than of the ninety and nine which went not astray.
14. Even so it is not the will of your Father which is in heaven, that
one of these little ones should
perish.”
Chrys.: He gives yet another
reason weightier than the foregoing, why the little ones
are not to be despised,
“For the Son of Man is come
to save that which was lost.”
Hilary: But by the one sheep is to be understood
one man, and under this one man is comprehended
the whole human race. He
that seeks man is Christ,
and the ninety and nine are the host of the heavenly glory which He left.
Greg.: The Evangelist
says they were left “on the mountains,” to signify that the sheep, which
were not lost, abode on high.]
15.
“Moreover if thy brother shall trespass
against thee, go and tell him his fault
between thee and him alone: if he shall hear thee, thou hast gained thy brother.
16.
But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
17. And if he shall neglect to hear them, tell
it unto the Church: but if he neglect
to hear the Church, let him be unto thee as an heathen man and a
Publican.”
Aug.:
But the Apostle says, “Them
that sin rebuke before
all, that others may fear to do the like.” [1 Tim 5:20] Sometimes therefore your brother
is to be spoken to between thee and him
alone, sometimes to be rebuked before
all. What you must do
first, attend and learn; “If thy brother,” says He, “sin against thee, tell him of his fault between thee and him alone.” Why? Because he has sinned against you? What is it that he has sinned against you? You know that he has sinned,
and therefore since his sin was in private, let your rebuke be in private too. For if
you alone know of his trespass, and proceed to rebuke him before
all, you do not correct
but betray him. Your brother
has sinned against you; if you alone know thereof, then he has sinned against you only; but if he did you a wrong in the presence
of many, then he has sinned
against those also who were witnesses of his fault.
Those faults
then
are
to
be
rebuked before all, that
are
committed before all; those which are done in private, are to be
rebuked in private. Discern times, and the Scriptures
are consistent.
But why do you correct
your neighbour? Because his trespass has hurt yourself? Far be it from thee.
If you do it from self-love, you do nought; if you do it from love of him, you do most rightly.
Lastly, in what you shall say to him, keep in view for whose sake it is that you ought to do it, for your own
or for his, for it follows,
“If he hear thee, thou hast gained
thy brother;” do it therefore
for his sake, [p. 635] that you may gain him.
And do you confess
that by your sin against
man you were lost;
for if you were not lost, how has he gained you? Let none then make light of
it when he sins against his brother.
Gloss., ap.
Anselm: Or, tell it to the whole
Chinch, that his infamy may be the greater.
After all these things follows excommunication, which
ought to be inflicted by the mouth of the Church,
that is, by the Priest, and when he excommunicates, the whole Church works with him; as it follows, “And if he will
not hear the Church, let him be unto thee as an heathen, and a publican
18. “Verily I say unto you, Whatsoever ye shall bind on earth shall be bound
in heaven: and whatsoever ye shall loose on earth shall be loosed
in heaven.
19. Again I say unto you, That if two of you shall agree
on earth as touching any thing that they shall ask, it shall be done for them of my
Father which is in heaven.
20. For where two or three are gathered together in my name,
there am I in the midst of them.”
Jerome: Because He
had said, “If he will not hear the Church, let
him be to thee as a heathen,
and a publican,” whereupon
the brother so contemned might answer, or think within himself, If
you
despise me, I also will despise you; if you condemn
me, you
shall be
condemned by
my sentence. He therefore confers
powers upon the Apostles, that they may be assured that when any are condemned after this manner, the sentence of man is ratified by the sentence
of God. “Verily I say unto you,
Whatsoever ye shall bind on earth shall be bound in
heaven; and whatsoever ye shall loose upon the earth shall be loosed in
heaven.”
Hilary: To hold out a great and
terrible fear, by which all men
should be reached in this present life, He pronounces that the judgment of the Apostles should be ratified, so that whosoever
they bound on earth, [p. 638] i.e. left entangled
in the noose of sin, and whosoever they loosed,
i.e. accorded the pardon of God’s mercy to their salvation, that these should be bound and loosed in heaven.”
Chrys.: Yet He said not barely, “Where they are gathered together,”
but added, “in my name,” as much as to say, If any man look upon Me as the chief motive of his love
to
his
neighbour, I will be with
him, though his virtue be shewn
towards other men.
How is it then that those who thus agree together
do not obtain what they ask for? First, because
they ask things not expedient, and because they do not bring on their parts that which they
ought to contribute; wherefore
He says, “If two of you,” that is,
who shew an evangelic
conversation. Thirdly, because they pray
seeking vengeance against those who have grieved them. And
fourthly, because they seek mercy for sinners who have not
repented.
21. Then came Peter to him, and said, “Lord, how oft shall
my brother sin against me, and I forgive him?
till seven times?”
22. Jesus saith unto him, “I say not unto thee, Until seven times: but, Until seventy times seven.”
Jerome: The Lord had said above, “See that ye despise not one of these little ones,” and had added, “If thy brother sin against thee, &c.” making also a promise, “If two of you, &c.” by which the Apostle Peter was led to ask, “Lord, how oft shall my brother sin against me, and I forgive him?” And to his question he adds an opinion, “Until seven times?”
Aug., Serm., 83, 3: I am bold to say, that if he shall sin seventy-
eight times, thou shouldest forgive him; yea, and if a hundred;
and how oft soever he sin against thee, forgive
him. For if Christ found a thousand sins,
yet forgave them all, do not
you withdraw your forgiveness. For the Apostle says, “Forgive one another, if any man hath a quarrel against
any, even as God in Christ forgave you.” [Col 3:13]
Chrys.: When He says, “Until seventy
times seven,” He does not
limit a definite number within
which forgiveness must be kept; but
He signifies thereby something endless and ever enduring.
23. “Therefore is the kingdom of
heaven likened unto a certain king, which would take account of his servants.
24. And when he had begun to reckon,
one was brought unto him, which
owed him ten thousand talents.
25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be
made.
26. The servant therefore
fell down, and worshipped him, saying, Lord, have patience with me, and I will
pay thee all.
27. Then the lord of that
servant was moved with compassion, and loosed him, and
forgave him the debt.
28. But the same servant went out,
and found one of his fellow servants, which owed him an hundred pence:
and he laid hands on him, and took
him by the throat, saying, Pay me
that thou owest.
29. And his fellow servant
fell down at his feet, and
besought him, saying, Have patience with me, and I will
pay thee all.
30. And he would not: but went and cast
him into prison, till he should pay the debt.
31. So when his fellow servants saw what was done, they were very sorry,
and came and told unto their lord all that was
done.
32. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
33. Shouldest not thou also have had compassion on thy
fellow servant, even as I had pity on thee?
34. And his lord was wroth, and delivered him to
the tormentors, till he should pay all
that was due unto him. [p. 642]
35. So likewise
shall my heavenly
Father do also unto you, if ye from your
hearts forgive not every one his brother their trespasses.”
Chrys.: See the exuberance of heavenly love! The servant asked
only a brief respite, but he gives him more than he had asked, a full remittance
and cancelling of the whole debt. He was minded
to have forgiven him from the very first, but he
would not have it to
be of his own mere motion, but also of the other’s suit, that he
might not depart without a gift. But he did not remit the debt till
he had taken account,
because he would have him know how
great debts he set him free of, that by this he should at the least be
made more merciful
to his fellow servants.
And indeed
as far as what has gone he was worthy to be
accepted; for he made confession, and promised that he would
pay
the debt, and fell down and begged, and confessed the greatness of his debt. But his after deeds were unworthy
of the former, for it follows,
“But the same servant went
out, and found one of his fellow servants which owed him a hundred denarii.”
Chrys.: When he owed him ten thousand talents, he did not call
him wicked, nor did he at all chide him, but had mercy on
him; but now when he had been ungenerous to his fellow servant, then he says to him, “Thou wicked servant;”
and this is what is said,
“Oughtest thou not to have had mercy upon thy fellow servant.”
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