Session 5
Matthew 18:21-35
Memory Verse: Matthew 18:33This
Jesus’s words in Matthew 18:15-20 gave rise to a question from Peter about forgiveness. In answer, Jesus moved from a general idea to the specifics of personal forgiveness. Peter thought he was being generous by forgiving seven times. Jesus, however, used a kingdom parable to show why it’s necessary to practice a lifestyle of forgiveness.
Relationships are difficult because people offend one another. Some never confront those who have offended them, while others allow bitterness and resentment to overwhelm them. Unfortunately, hurt feelings and broken relationships are as common in the church and in families as anywhere else. Christ followers must decide how we are going to respond when we need to seek forgiveness-and when we need to offer it to others.
As you prepare to lead this session on forgiveness, examine your life and identify things that might keep you from seeking or offering forgiveness. Ask God to remove those roadblocks and look for ways to help the adults in your group understand what it means to be a forgiving community. Remember that our forgiveness should be fueled by the great forgiveness we receive from God.
“I’m sorry!” Those two words carry worlds of meaning. When a waitress uses them over and over during the thirty minutes or so that you are at her table, they often lose any meaning. But when they come from someone who has hurt you and you can sense their anguish over that hurt, those words can be liberating to you-and to them. Forgiving others can be difficult but is essential for good spiritual and mental well-being. Jesus calls us to forgive others as He has forgiven us. (PSG, p. 45)
##Following His transfiguration (Matt. 17:1-13), Jesus and His disciples made their way back into Galilee. Here, Jesus made His second great prediction of His death and resurrection (17:22-23; Mark 9:30-32). In time, they returned to Capernaum, which had served as the home base of Jesus’s Galilean ministry (Matt. 4:12-19:1). Jesus’s teaching in chapter 18 concluded His final ministry in Galilee before He began His final trip
to Jerusalem.
Matthew organized his Gospel around five major discourses of Jesus, addressed mainly to His disciples (chaps. 5-7; 10; 13; 18; 24-25). Each one ends with a note about Jesus finishing His teaching (7:28; 11:1; 13:53; 19:1; 26:1). Matthew 18 is the fourth of these discourses and focuses on the believing community. This message is unique to Matthew’s Gospel and carries a sense of urgency because of His impending journey
to Jerusalem.
In the discourse, Jesus shows that the kingdom of heaven turns the world’s values upside down. Members of His new community, the church, are called to base their lives and actions on kingdom values. In chapter 18, those values include humility (vv. 1-4) and a concern for the lost (vv. 5-14). Jesus also highlighted the importance of accountability, discipline, forgiveness, reconciliation, and restoration (vv. 15-35).
Matthew 18:15-35 represents Jesus’s longest treatment on the topic of forgiveness and reconciliation. Verses 15-20 focus on the steps to maintaining a culture of forgiveness within the believing community. The process of Jesus involves offended believers first confronting the offender in private. The focus is on resolving the issue one-on-one.
When that doesn’t work, the second step calls for the offended person to come back to the offender with one or two other believers as witnesses. If such an intervention falls short, believers can take the third step, which means bringing the matter before the entire church for resolution. If the offender remained adamant in his refusal to listen to the church, he should be treated as an unbeliever and outsider by the church.
The three-step process is based on intentional thought and mutual respect. Nothing is done as a knee-jerk reaction. The extra steps allow time for emotions to cool and truth to take root. It should be noted that the goal throughout this process is bringing about restoration and reconciliation
of relationships.
Verses 21-35 focus on forgiveness between individual members of the believing community. Such complete, unconditional, and unqualified forgiveness stands in stark contrast to the world’s values, and it may be the most difficult kingdom value for the world to comprehend.
Read Matthew 18:21-35 and list some principles concerning forgiveness. (PSG, p. 46)
EXPLORE THE TEXT
21 Then Peter approached him and asked, “Lord, how many times must I forgive my brother or sister who sins against me? As many as seven times?” 22 “I tell you, not as many as seven,” Jesus replied, “but seventy
times seven.”
The phrase Peter approached closely links Peter’s question about forgiveness to Jesus’s previous teaching about relationships in verses 1-20. For the second time (see Matt. 16:18) Jesus referred to “the church” (18:17) and gave instruction about discipline, forgiveness, and reconciliation in that context (vv. 15-20).
As usual, Peter spoke up first. Only Matthew records this event and Peter’s question that moved the issue of forgiveness from the context of the congregation to personal reconciliation. He had heard Jesus’s earlier teaching about forgiveness. For example, this was the only issue that Jesus elaborated on in the Lord’s Prayer (6:14-15).
Peter began his question respectfully, addressing Jesus as Lord, as in Matthew 16:22. And, since Jesus had started His instruction with the words, “If your brother sins against you” (18:15), Peter framed his question similarly: my brother or sister who sins against me. Brother or sister here does not refer to a blood relative. In this context, it means any fellow believer. Against me indicates that the hypothetical offense Peter had in mind was deliberately directed at him.
Peter’s question envisioned manipulative individuals who would twist Jesus’s teaching for personal benefit. Then, after repeated offenses, they would emphasize the obligation of offended believers to keep on forgiving sinful actions directed toward them. Peter’s word forgive is emphasized throughout the narrative
(vv. 21,27,32,35). Peter went on to suggest an answer to his own question of how many times by suggesting seven times as a reasonable limit.
Peter’s proposal actually went beyond first-century rabbinic teaching, which held that individuals only needed to forgive repeated offenses three times. Peter more than doubled this total, increasing it to the number of perfection-seven times. This idea is similar to the Lord’s warning that anyone who attacked Cain would suffer vengeance seven times (Gen. 4:15). Peter simply applied the number to forgiveness instead of revenge.
Jesus began His response with a formulaic expression that set His teaching above traditional standards: I tell you. Peter had heard Jesus repeat these words to establish His authority on forgiveness and other topics in the Sermon on the Mount (Matt. 5:22,28,32,34,39,44; 6:25). Here, though, Jesus used a strong adversative (but) to correct Peter’s suggestion of seven times. Jesus’s seventy times seven greatly expanded what Peter thought was already a gracious expression of forgiveness. As Peter’s suggestion reflected Genesis 4:15, Jesus’s answer reflected Lamech’s boast in Genesis 4:24.
Bible students debate whether the idiom should be translated “seventy-seven times” (NIV, ESV) or “seventy times seven” (CSB, KJV). Either way, Jesus’s point was not mathematical, but hyperbolic. He was emphasizing unlimited forgiveness.
In other words, a Christ follower should never count to seven and then retaliate after offense number eight (or 78 or 491). Calculation of another’s offenses does not reflect genuine love that keeps no record of wrongs (1 Cor. 13:5) or the boundless nature of Christian mercy and forgiveness. Believers’ lives should demonstrate unlimited forgiveness toward others.
Spend time praying Scripture using Matthew 18:22. Read the verse, then respond to these questions:
Thank God for His gracious forgiveness. Ask Him to help you learn how to demonstrate similar forgiveness without keeping track.
EXPLORE THE TEXT
23 “For this reason, the kingdom of heaven can be compared to a king who wanted to settle accounts with his servants. 24 When he began to settle accounts, one who owed ten thousand talents was brought before him.
25 Since he did not have the money to pay it back, his master commanded that he, his wife, his children, and everything he had be sold to pay the debt. 26 At this, the servant fell facedown before him and said, ‘Be patient with me, and I will pay you everything.’ 27 Then the master of that servant had compassion, released him, and forgave him the loan.”
Jesus’s answer to Peter’s question involved a parable that is recorded only in Matthew’s Gospel. The parable naturally divides into three sections. In the first section, a king’s compassion and forgiveness is demonstrated (vv. 23-27). For this reason links the parable to Jesus’s words about forgiveness in verse 22. Jesus introduced this parable with virtually the same formula He used to introduce other parables-the kingdom of heaven can be compared to (see also Matt. 13:24,31,33,45,47; 20:1; 22:2; 25:1).
In the comparison, this king wanted to settle accounts with his servants. This means he had made up his mind that it was time for a day of reckoning. The servant-possibly a high official, like a governor or treasurer-was being called in to answer for his actions, along with other servants to the king.
As it turned out the servant owed the king ten thousand talents. A talent was a measure of weight amounting to between 75 and 100 pounds. It was the maximum amount a Roman soldier could carry on his back. In monetary language, it relates to the Greek word for myriad and represents the highest number the language could express in one word.
Thus Jesus combined the highest number used in math and the largest monetary unit. But no matter how it was calculated, the debt was a huge sum and impossible for the servant to repay. Brought before him may indicate the king had to force the servant to appear before him.
Given the enormous amount the servant owed, it might not be surprising that he could not pay it back. Throughout the parable, Jesus emphasized the servant’s inability to pay the debt by using some form of the word apodidomi (rendered “pay”) twice in verses 25 and once each in verses 26,28,29,30,34.
The king commanded that the servant, his wife, his children, and everything he had be sold to pay the debt. The wording emphasizes that the servant was legally obligated to repay the king, but selling all the servant’s family and possessions would never put a dent in what he owed. At that time, the highest price for a slave was around two thousand denarii. Even with a large family, the king would only recover a small portion of the debt. Ultimately, the point was to punish the man, not to recover the missing funds.
Fell facedown is a combined Greek verb often used of worship (see 2:11; 4:9). Here, though, it vividly refers to total submission. The servant begged his master to be patient and promised to pay you everything. Patient (makrothumeo) is a word often used of God and sometimes translated “longsuffering.” The imperfect tense paints an ongoing desperate action-“Keep having patience with me.” Everything comes first in the sentence to emphasize the servant’s desperation.
The king had compassion, which perfectly characterizes Jesus when confronted by people in need. The mercy of the master led him to give the servant infinitely more than he had requested. The king released him, and forgave the debt completely. Released includes both erasing the debt and removing the threat of being sold.
EXPLORE THE TEXT
28 “That servant went out and found one of his fellow servants who owed him a hundred denarii. He grabbed him, started choking him, and said, ‘Pay what you owe!’ 29 At this, his fellow servant fell down and began begging him, ‘Be patient with me, and I will pay you back.’ 30 But he wasn’t willing. Instead, he went and threw him into prison until he could pay what was owed. 31 When the other servants saw what had taken place, they were deeply distressed and went and reported to their master everything that had happened. 32 Then, after he had summoned him, his master said to him, ‘You wicked servant! I forgave you all that debt because you begged me. 33 Shouldn’t you also have had mercy on your fellow servant, as I had mercy on you?’ 34 And because he was angry, his master handed him over to the jailers to be tortured until he could pay everything that was owed. 35 So also my heavenly Father will do to you unless every one of you forgives his brother or sister from
your heart.”
Verses 28-30 contain the second scene of Jesus’s parable. The servant who had been forgiven a huge debt went out from the king’s presence and found one of his fellow servants. Found may hint that he was searching for him. A hundred denarii was not a small sum since one denarius equaled an average laborer’s daily pay. But compared to his own ten thousand talents of debt, it was a paltry sum. Owed is emphasized through the rest of the parable, occurring twice in verse 28 and once in verses 30, 32, and 34. Grabbed him and choking him vividly picture the violent means the servant used in demanding immediate repayment.
In the words and actions of his victim, the demanding servant should have heard an echo of his own pleas to his master-except this servant was more realistic in saying, I will pay you back. He could have never repaid the king, but his fellow servant could reasonably pay his debt.
He wasn’t willing is written in imperfect tense, showing the first servant’s will was set in opposition to the request. Threw him into prison pictures a forceful action. A debtor would be confined in a debtor’s prison until he could pay what was owed (see 5:25-26).
Verses 31-35 contain the final scene of the parable. Other servants saw what happened and were deeply distressed. While the Greek wording could involve grief and sorrow, it also suggests anger and indignation. Reported means “to explain in complete detail.” In response, the king called the man a wicked (or evil) servant. In places, Matthew used the same term to describe Satan (6:13; 13:19,38).
The master reminded the man of that debt, which had been forgiven completely. As a result, mercy should have been a natural response for the man toward his fellow servant. As Jesus said in the Sermon on the Mount, those who show mercy will be blessed with mercy (5:7).
Angry means “filled with wrath.” The master then revoked his mercy, replacing it with a punishment similar to what the man had imposed on his fellow servant. However, the master’s judgment went beyond mere detention. The wicked servant also was tortured in prison. Obviously this was much worse than being sold into slavery (v. 25). Given the vast sum owed, until he could pay everything meant he would never be free.
As in Matthew 16:17, Jesus identified Himself as intimately related to my heavenly Father. As the earthly king had done in the parable, the heavenly King will do on the day of judgment. Mercy will not be extended unless one forgives his brother or sister from your heart.
Those who have received mercy and forgiveness should practice mercy and forgiveness. Jesus’s use of brother or sister recalls Peter’s use of similar wording (v. 21) and forms a closing bracket to the narrative. Such forgiveness cannot be superficial. It must be from the heart. In forgiving from the heart, believers reflect the very character of God (Ex. 34:6-7).
It also should be emphasized that believers who struggle with a lack of forgiveness cannot lose their salvation. However, their lack of forgiveness will strain their relationship with God and other believers.
Review these points from Apply the Text on page 53 of the Personal Study Guide:
Challenge adults to consider which statement resonates most deeply with their own struggle to forgive.
Enlist a volunteer to read aloud the first set of questions on page 53 of the PSG. Be ready to share your own reasons for not forgiving another person. Stress that forgiveness is required and that relationships suffer when mercy and compassion are missing from the equation.
Play “O Come to the Altar” from the Engage option (p. 57) to close the session. Encourage adults to shape the song’s message into a silent prayer to God.
Encourage adults to read and respond silently to the second set of questions on page 53 of the PSG. Challenge them pray for the people they have listed and for the relationships that are suffering from a lack of forgiveness. Close in prayer.
Send an email or text to the group this week encouraging them to continue praying about relationships that need forgiveness. If the Lord leads you to forgive someone this week, share that with the group as appropriate. Encourage adults to continue using Pack Item 9 (Handout: Praying Scripture in Matthew’s Gospel) to continue reflecting on Matthew 18:22 and other verses in this week’s passage as God leads.
Only the grace of God can bring man into His holy fellowship and enable man to fulfill the creative purpose of God. (See Romans 5:6; Ephesians 2:8-10.)
Compare passages to gain insight into a biblical teaching.
Compare Matthew 18:27 with verses 34-35. In verse 27 the king released and forgave his servant’s huge debt. In verse 34 the king revoked his forgiveness and cast the unforgiving servant into a place of torture. Verse 35 states this is what God will do to “every one of you” unless you forgive other believers “from your heart.” Reflect on the following questions: What is the danger of basing a doctrine on a parable? What other passages can you cite to indicate that a believer does not lose his or her salvation? Summarize the main point of Jesus’s parable and how His warning in verse 35 should be understood.