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Love and Forgiveness
Correcting Tresspasses Moreover if thy brother shall trespass against thee.—Matthew 18:15 A verse-by-verse study of Matthew 18:15-18 by Todd Alexander When Jesus used the word “moreover,” he connected the former verses’ directive to eradicate personal sin with the process to eradicate sin within the church. It was one thing for the disciples to examine themselves and figuratively “cut off” their hand or “pluck out” their eye, but it would be quite a different thing for them to deal with the sins of others. Jesus equipped them with a way to guard both the spiritual health of an offending individual and an individual ecclesia. He did not authorize them, nor us, to make a final judgment on others. However, the holy spirit speaks through the ecclesia and its judgment is to be considered final. The process described in Matthew 18:15-18 consists of three engagement levels: private, small group, and public. Each level is designed to engage the holy spirit to facilitate communication and accountability, each with an incremental increase in power and the potential for all involved to face the realities of the offense in question. Jesus illustrated this process in his ministry with the nominal house of Israel. First, he said that God sent his prophets to confront Israel with her sins. When that did not cause repentance, he sent his only begotten son whom they should have respected and trusted as a second witness with the Scriptures. They had all the evidence they needed to repent and set a proper course. They had God’s favor, the miracles of God’s protecting power, and even detailed prophecies pointing to Messiah. Yet they failed to repent and that caused the dissipation of the nominal Jewish house of Israel. A different history could have been written had Israel closely considered its path at any step of the way. The collective conscience, seared with the politics of power, greed, and selfishness, could not be reached at any of the steps, and therefore, it received God’s righteous judgment. The apostle Paul said that we should learn from these mistakes (1 Corinthians 10:11). Jesus prefaced his words in Matthew 18 with an admonition to his disciples to be as little children, emptied of any desire for power and its destructive devices. In using this peculiar simile to admonish the brotherhood, Jesus provided the key of self-examination that is required for properly applying the process of Matthew 18. It is only in the attitude of introspective selflessness that both sides can truly be successful in resolving conflicts with each other. The lack of this prerequisite of child-likeness and humility in the hearts of either of the parties is why, at times, the Matthew 18 process seems to not accomplish its objective. Failure is due to a lack of alignment with the Lord’s direction and not to any flaw in the process. Three Appeals These verses provide three appeals to conscience: with the offended party alone, with two others, and finally with the ecclesia. If the offender is moved at any stage, he or she will obey conscience and repent of sin. If there is repentance, all will be well and participation in the ecclesia will remain intact (Luke 17:3,4). However, if there is fault and, through either the weakness of the flesh or a seared conscience, the offender does not allow the heart to be convicted of sin, the next two steps of the process are meant to bring recognition of sin and to thrust it out. If the offender does not accept the judgment process, he nullifies what was intended to reconnect him in communion with God and the brethren. Paul’s and Barnabas’ bold statement to the enraged Jews in the Antioch synagogue demonstrates the consequence of ignoring God’s messages and messengers: “Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles” (Acts 13:46). The same principle holds true today if we ignore God’s messages and messengers. “For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again” (Matthew 7:2). Jesus emphasized the need to be merciful, humble, and righteous in all our judgments and warns of the reciprocal effect of harsh decisions. This also applies to the way we make private and unexpressed judgments. Not a Legalistic Process Those who use the process of Matthew 18 legalistically will find it harmful to themselves. The warning in verse 10 to “take heed that ye despise not one of these little ones,” casts a long shadow and is an important admonition to all parties involved. Mercy toward our brethren and gratitude toward God is the antidote for spite. If either party looks down upon the other with preconceived notions, engages in premature judgment, or speaks with less than total honesty, then the process becomes a mere formality and can result in great spiritual harm. Jesus said of the Pharisees who approached him legalistically: “This people honoureth me with their lips, but their heart is far from me” (Mark 7:6). Let this not be said about us. We would do well to remember that the ultimate audience in any Matthew 18 process is our heavenly Father. We can be assured that he sees both the evil and the good, and uses conflicts to test us and prove us worthy. The Matthew 18 process yields opportunities for an offender to gain insight into the motivations of the heart. That the process must be used at all indicates a lack of proper self-examination on the part of either the offender or the party bringing a charge against him. Verse 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. The Matthew 18 process is not to be used for matters involving preference. The seriousness of the offense subject to this process is indicated by the use of the Greek verb hamartano, translated “trespass.” It is used elsewhere to describe a serious sin that breaks the tender ties of communion with God and brethren. Thus it is not a casual tool to be invoked for every disagreement but is to be reserved for serious matters. The list of offenses which may result in the process can be identified from Galatians 5:19-21(a list of works of the flesh) and Proverbs 6:16-19 (a list of seven things God hates). Common sense dictates that the first step should be a meeting between the two individuals to prevent evil surmising or evil speaking. The outcome of such a meeting may be the discovery of misunderstandings, errors, and false assumptions. A mere discussion of these could rectify the issue. Whatever the outcome, self-examination by both parties should occur during this first step. Jesus said the purpose of this step is to “gain” a brother, implying again that the process here described should be reserved for dealing with serious sin, not matters of opinion or preference. Verse 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. The holy spirit is expressed through the sanctified actions of the Lord’s people. When one begins the Matthew 18 process against another and is not satisfied, Jesus provides a second opportunity through the collective wisdom of a small group. Later, in the same context, Jesus himself promises to be with that group (Matthew 18:20). Many things may be revealed at this level that should help the offender see the error of his or her way. Note again that this is not part of a legalistic process nor a ritual of condemnation. It is meant to be a safe haven where misunderstandings and poor relationships may be repaired, and where shortcomings in character may be revealed in a semi-private forum. When it reaches the ecclesia level, it becomes a public matter. This is why great effort should be made to resolve all matters at this second step. Verse 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. If the offending brother or sister fails to admit a problem in the previous step and there is still cause for moving forward, the offender should realize there may be severe consequences in the next step if an offense is deemed to have been committed and there is no repentance. Here the offender has a final opportunity to state his or her position. When the ecclesia decision on the matter is rendered, it is considered the sanctified judgment of the Lord’s people. Through the ecclesia the Lord’s voice is heard and respected. Thus the ecclesia’s sole effort should be to seek the Lord’s will and to honor his name. It is not a place for favoritism, malice, wickedness, double dealing, compromise, evil speaking, or evil surmising. When writing to Timothy about the qualifications of elders and deacons, the apostle Paul indicated the importance of the ecclesia and its work when he referred to it as “the church of the living God, the pillar and bulwark of the truth” (1 Timothy 3:15, RSV). The ecclesia has the responsibility and the authority to uphold truth in doctrine and purity in behavior, and to support both with righteous judgments. The Matthew 18 process is to be conducted with the same sobriety as that of the high priest of Israel when he consulted God through Urim and Thummim (Exodus 28:30). Judgment of an ecclesia pertains only to a member’s actions which can be seen and verified. The ecclesia cannot judge the heart, something that is known only to God and our Lord Jesus. However, the Matthew 18 process will reveal much about the heart of both parties in a dispute. Jesus said, “Wherefore by their fruits ye shall know them” (Matthew 7:20). The fruits of our hearts are always on display in front of God, Jesus, and the angels in heaven (1 Corinthians 4:9). Peter described the character of those striving to be part of the bride of Christ: “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price” (1 Peter 3:3, 4). Each of us is given many opportunities to develop “the hidden man of the heart.” We must take full advantage of those opportunities and strive to be like Rebekah, who allowed Abraham’s servant Eleazer and then Isaac to provide gold jewelry and a new garment. Our trials and difficult experiences—especially within the body —will be the surest test of our characters. Let us wait with patience for the blessings and favor of our Lord. Verse 18 Verily I say unto you, Whatsoever ye shall bind on earth shall be [have been—Marshall Diaglott] bound in heaven: and whatsoever ye shall loose on earth shall be [have been] loosed in heaven. By using the word “verily,” Jesus underscores the importance of his commandments. Although our Lord ultimately makes the judgment, the ecclesia is the body through which his spirit works. If we believe a brother or sister has committed a serious sin, we must first seek to reach him or her through a personal effort alone to inquire of the facts. If this is of no avail, then we must examine the facts with one or two others. Finally, we should take it to the ecclesia, if we must. At each step, the desired result is forgiveness upon repentance followed by rejoicing. Jesus tells us to approach the Matthew 18 process as a little child—with humility and the desire to forgive. Let us be on guard and remember that the new creature is not developed in a vacuum, but in a dynamic and sometimes hostile environment, where three adversaries—the world, the flesh, and the devil—watch and wait for an opportunity to divide and conquer the body of Christ. Thus every interaction requires vigilance, self-control, and watchful prayer. Jesus’ love for, and desire to forgive, the nominal house of Israel should be an inspiring example for us. He acted solely upon his love for his Father and for those that are his. Jesus instructs us to first look to ourselves in the Matthew 18 process. If our motivation is love for the offender and a desire to forgive, then we can proceed with confidence and courage knowing that God will overrule for the blessing of all (Romans 8:28). |