341. JESUS TEACHES FORGIVENESS
"Until seventy times seven"
After curing the epileptic child, Jesus and his disciples remained in Galilee for a short while. Whilst in the area Jesus again told his disciples that he would be betrayed into the hands of men, be killed and rise again on the third day (Matt. 17:22, 23). The disciples did not understand what Jesus meant concerning his death and resurrection. Matthew records that "they were exceeding sorry", while Mark says, "they understood not that saying, and were afraid to ask him" (Mk. 9:32).
Instead, while Jesus spoke of his suffering to come, the disciples discussed who would be the greatest in the Kingdom. So great was their concern that a dispute arose among them. In the heat of their discussion they forgot that the Lord knew their thoughts. However they were soon to realise that nothing can be hid from the Son of God € something we too should always bear in mind.
The aim of this lesson is to show that our attitude towards our fellows affects God's attitude towards us: if we forgive, He will forgive, and if He forgives, so should we.
Matthew 18
JESUS TEACHES HUMILITY. (Matt. 18:1-5)
Jesus asked his disciples what they had been disputing on the way to Capernaum (Mk. 9:33). They were embarrassed and avoided a direct answer to his question by asking him, "Who is the greatest in the kingdom of heaven?" (Matt. 18:1). Sitting down with the twelve, Jesus gave them an unexpected reply. His idea of greatness was dif ferent to theirs. He showed that he who is concerned with status in the kingdom, may not even attain unto the kingdom: "If any man desire to be first, the same shall be last of all" (Mk. 9:35).
To illustrate the "greatness" which he desired to see, Jesus took a child in his arms, and said to the disciples: "Verily, I say unto you, ex cept ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven" (Matt. 18:3-4). Greatness does not involve doing some mighty act whereby our fellows might be impressed. We must be con verted by suppressing the pride of human nature, and adopt the teachableness and trust of a little child. The words of Micah are a rule of life in a world always lauding the achievements of man. "What doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" (Mic. 6:8).
THE SEEDS OF APOSTASY (Matt. 18:6-7).
Jesus was not only concerned that the disciples should learn to develop the spirit of humility, but was also anxious that they might see the danger of following the opposite course. He could see that if pride was allowed to develop, very soon contention would arise as to who should exercise control over the group and the principles of minister ing to each other would be forgotten.
Thus he said to his disciples: "Whosoever therefore 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" (v.6). In using these strong words, Jesus was aligning the fate of the offender who lifts his hand over his brethren in pride, with the fate of Babylon of old. Speaking of the doom of Babylon, Jeremiah was told: "And it shall be when thou hast made an end of reading this book, that thou shalt bind to it a stone and cast it into the midst of Euphrates: And thou shalt say: Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her" (Jer. 51:63-64). Jesus knew that with the passing of time "the man of sin, the son of perdition" would arise and pervert the Truth (2 Thess. 2:3-12). This man would head a system of pseudo-christianity in which all the superstition and evil of ancient Babylon would exist: "Woe un to the world because of offences! for it must needs be that offences come, but woe to that man by whom the offence cometh!" (v.7).
Jesus was referring to the rise of the Papacy and Babylon the Great, the Roman Catholic apostasy. Just as ancient Babylon was destroyed, so too will the "mystery of iniquity." at Christ's return: "And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, thus with violence shall that great city Babylon be thrown down, and shall be found no more at all" (Rev. 18:21).
It is no wonder that Jesus used very strong words in warning his disciples against pride and the quest for power and authority.
THE NEED TO AMPUTATE BAD HABITS (Matt. 18:8-9).
We should be careful lest we cause another to go astray, and also be watchful lest we stumble ourselves. Jesus said to his disciples, "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. 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" (vv.8-9).
Jesus of course did not mean his words to be taken literally. Eyes are for seeing, hands for working, and feet for walking. Jesus was in structing his disciples to avoid sights, avoid actions and avoid places that could cause them to stumble. How applicable are the Master's words for young people today. In these sophisticated days there is much to see and to do, and so many places to go. But in them there may lie a temptation which we cannot resist and which, if persisted in, may cost us eternal life.
Eyes, hands and feet are to use, but in avenues that will fit us for the kingdom of God. If the activities that we are involved in cause us to stumble, then Jesus enjoins painful amputation. Salvation is the essential thing and all other interests or hobbies that hinder our walk must be cut off. Otherwise we may find to our dismay in the day of judgment, that we are cut off. It is far better to suffer the loss of part in this life than to lose all in the end.
THE NEED TO THINK OF OTHERS (Matt. 18:10-14).
In serving God a disciple must always consider others. Even at the time of his greatest trial, Jesus thought of his disciples and prayed for them (Jn. 17:9-11). In God's eyes all believers are "little ones" who need care and attention. If we look upon each other in this light, we can appreciate the words of Jesus, "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" (v.10).
We often forget this intimate ministration of the angels. Perhaps we only think of them as powerful messengers of God accomplishing His great purposes on dramatic occasions. But here we see them in a dif ferent light altogether € they care for God's little ones individually. We also read that they are "ministering spirits sent forth to minister (to run errands) for them who shall be heirs of salvation" (Heb. 1:14; Psa. 34:7). So highly does God regard those who obey Him that He appoints angels to accompany them. They guide them through dif ficult paths, help them in times of spiritual danger, and plead for them before the Father. Let us never forget that we are not alone.
The forbearance, patience and love of God are seen in the short parable of the lost sheep (vv. 11-14). In the world today it is "every man for himself", but amongst disciples it must be "everyone for others". How easy it would have been for the shepherd to forget about the one sheep that was lost and not waste his time looking for it. But no effort was spared until the lost' sheep was recovered.
THE SPIRIT OF FORGIVENESS (Matt. 18:15-22).
The disciples had listened patiently to the Master speak of the at tributes of the true disciple, but Peter was still not sure how far to take forgiveness. Luke tells us that Jesus said: "Take heed to yourselves: if thy brother trespass against thee, rebuke him: and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent: then thou shalt forgive him" (Lk. 17:3-4). Peter wanted to place a limit on the need to forgive, so he came to Jesus and said, "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?" (v.21). Jesus' reply corrected any doubts Peter may have had and showed the true spirit of forgiveness. He told Peter in effect that each day must be regarded as new and his forgiveness must have no limits: "I say unto thee, Until seventy times seven" (v.22).
In Genesis we read that God threatened a sevenfold vengeance on any who attacked Cain, the murderer of Abel. But Lamech when he had committed murder, boasted that he did not need God's protection and that he would avenge himself: "If Cain shall be avenged seven fold, truly Lamech seventy and sevenfold" (Gen. 4:24). It seems that Jesus had the boast of Lamech in mind when he spoke of forgiveness, the opposite of vengeance. Lamech boasted that there would be no limit to his vengeance: Jesus counsels no limit to forgiveness.
THE PARABLE OF THE UNFORGIVING CREDITOR (Matt. 18:23-35).
To illustrate the importance of forgiving others, Jesus spoke the parable of the Unforgiving Creditor. A certain king took account of his servants and found that one owed him ten thousand talents (according to the R.S.V. margin, one talent was more than 15 years wages of a labourer). As the servant had nothing with which to pay, the king ordered him and all his family to be sold. But the servant fell down and pleaded for mercy saying, "Lord, have patience with me and I will pay thee all". The king was moved with compassion and forgave the debt.
Later the same servant went out and found a fellowservant who owed him a hundred pence (according to the R.S.V. margin the Roman penny or denarius was a day's wages for a labourer). Without mercy he took the servant by the throat and demanded immediate payment. The servant fell at his feet and pleaded for time: "Have patience with me, and I will pay thee all". But time was not granted and he was cast into prison, "till he should pay the debt".
When the other servants saw what was done they informed the king. He summoned the unmerciful servant and reproved him: "O thou wicked servant, I forgave thee all that debt, because thou desirest me: Shouldest not thou have had compassion on thy fellowservant, even as I had pity on thee?" The servant was speechless. His lord delivered him to prison and required that he repay the debt which had originally been forgiven.
"So likewise shall my heavenly Father do also unto you, if you from your hearts forgive not every one his brother their trespasses". Every word here is full of meaning.
All of us have sinned and come short of the glory of God, and if God were to "mark our iniquities" we would not be able to stand before Him (Psa. 130:3). God will forgive: He does not deal with us after our sins, or reward us according to our iniquities. In fact "as far as the east is from the west", so far will God remove our transgressions from us, if we turn to Him in humility, confession, and repentance (cp. Psa. 103:8-14).
In the language of the parable, our sins are a debt we cannot pay, but God has graciously blotted them out. But once having been forgiven such a large debt, we must manifest the same spirit to our fellows by forgiving their "small debts". If we withhold mercy from others today, it will not be available to us in the day of judgment: "He shall have judgment without mercy, that hath showed no mercy" (Jas. 2:13). And we must forgive "from the heart". There must not be the feeling € "I can forgive, but I cannot forget". God has promised to forgive our many sins, but the basis of His forgiveness is our wil lingness to forgive (Matt. 6:12). We cannot afford to harbour bit terness and malice towards our fellows. The importance of a humble spirit which can forgive is seen from the fact that after giving the "Lord's Prayer", Jesus immediately returned to this aspect of the prayer (Matt. 6:14, 15).
The words of Paul to the Ephesians are almost a comment on this parable: "Let all bitterness, and wrath and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind to one another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you (Eph. 4:31, 32).
LESSONS FOR US:
- We must not contemplate future greatness but cultivate child-like humility.
- Pride and presumption can lead to apostasy.
- Habits that could take us from the Truth must be amputated.
- We must seek out the lost like the shepherd.
- Our willingness to forgive men will determine whether God will forgive us.
REFERENCE LIBRARY.
"A Life of Jesus" (M. Purkis) € Book 5, Chapter 10
"The Gospel of the Son of God" (L. G. Sargent)-Book V, Chapter 2
"Parables of the Messiah" (J. Carter) € Nos. 39, 40
"Nazareth Revisited" (R. Roberts) € Pages 262-263, 325-326
PARAGRAPH QUESTIONS:
- What did Jesus mean when he said, "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"?
- List briefly the warnings Jesus gave his disciples when they asked him, "Who is greatest in the kingdom of heaven" (Matt. 18:1)?
- What did Jesus mean when he said, "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" (Matt. 18:10)?
ESSAY QUESTIONS:
- Write an essay about Jesus € teaching when the disciples asked him the question: € Who is the greatest in the kingdom of heaven? € (Matt.18:1).
- Why did Jesus teach that it is important for us to forgive our fellows?
- Tell the story of the parable of the Unforgiving Creditor. What lessons emerge from this parable?