Jesus’ teaching about a brother sinning against you relates both to his point about the salvation of sinners (Matthew 18:14) and the disciples’ question (Matthew 18:1). Although they had not asked about how to deal with sin, their question Who is the greatest in the kingdom of heaven?
focused on the respect, honour, and rank some believed that they deserved, allowing them to try to call others to order (as occurred already in Mark 9:38 and Luke 9:52–54) or accuse others of failure (see Mark 10:41). Jesus’ response establishes no honour except what comes from humbling oneself like a child. Does this mean that the disciples must just accept injustice? Can others sin freely against the disciples, who must then just humble themselves as little children? The Lord responds to these concerns in Matthew 18:15–18, teaching both the principles by which ecclesiastical discipline is exercised and the source of its authority. Matthew 18:15–20 ends the answer to the question of greatness in the kingdom of heaven by revealing the disciples’ true authority: the presentation of the gospel to, and binding of, sinners for their salvation. That work is blessed by Christ’s presence with them, as seen in Acts and the New Testament letters. Jesus also speaks again of relationships within the congregation itself, but more on official relationships more expressly, noting how believers must act toward one another in an official capacity. He again grounds this obligation in how God comes, not now to individual believers, as in Matthew 18:14, but to the church as a collective whole.The line of thought is basically the same, but focused more on the church’s structure. The focus of Matthew 18:1–14 still applies in Matthew 18:15–20: that within the church, humility, brotherly love, and a refusal to cause offense allow everything to be focused on the aim of winning over the brother. Only when every effort has been exhausted, and he is unwilling to be restored, may we give up on him. This passage on the organized church is vital for church discipline, but, like Matthew 16:18–20, is a major target of critics. Matthew 18:21–35’s parable has Jesus’ own application: how God the Father—who dwells in heavenly glory, who thus has the authority to judge, and who upholds Christ’s word—views all who lack a forgiving spirit. Jesus had taught before that such a spirit is a mark of true discipleship (Matthew 6:12, Matthew 6:14).
Jesus teaches that since we can never repay God the debt we owe, we must forgive our fellow man, and specifically fellow church members, the ekklesia, without limit (1 John 4:11). Those who do not forgive are still under (eternal) judgment (1 John 3:9–10). The point is both the obligation under which a Christian stands and how that obligation is revealed in acts of love toward the brother—the whole chapter’s focus.
Jesus’ teaching concerning a brother sinning against you needs to be understood in light of his earlier point regarding the salvation of sinners (Matthew 18:14), but also the underlying issue in the disciples’ question (Matthew 18:1). For even though they had not asked about procedures for dealing with sin, their question implied the possibility of being underestimated—either by themselves or by others: Who is the greatest in the kingdom of heaven?
The answer to that question determines the degree of respect and honour one believes certain people deserve. By appealing to assigned or imagined ranks, one can attempt to call others to order (as happened already in Mark 9:38 and Luke 9:52–54) or accuse others of failure (see Mark 10:41).
It is clear from Jesus’ response that he establishes no rank or honour except that which comes from humbling oneself like a child. But does this mean the disciples must simply surrender themselves to one another without resistance? Must they accept injustice or rejection? Can others sin against the disciples with impunity because they must always humble themselves as little children? It is these concerns that the Lord responds to in Matthew 18:15–18.1 , a passage which not only teaches us the principles by which ecclesiastical discipline is to be exercised but also indicates the source of its authority.2
In Matthew 18:15–20 the answer to the question regarding who the greatest is in the kingdom of heaven is finally concluded. Jesus ends by pointing to the true greatness of the disciples, who are allowed to present the gospel to and bind sinners for their salvation. They can expect a blessing on that work, as Christ himself is present in it with them. The history of the apostolic period also confirms this (see the book of Acts and the New Testament epistles).3
In this passage Jesus continues the theme pertaining to relationships within the congregation itself, but in this pericope he specifically addresses the official relationships more expressly—noting how believers are to conduct themselves toward one another in an official capacity. And again, he grounds this obligation in the glory with which God comes—not now to individual believers, as in Matthew 18:14, but to the church as a collective whole. As such the line of thought essentially remains the same; only the focus now falls more on the structure or organization of the church.
The focus and intention of the preceding pericope (Matthew 18:1–14) still applies here in Matthew 18:15–20: that within the church, genuine humility, brotherly disposition, and a refusal to cause offense are most fitting. Within the church, everything is governed by the overarching aim of winning over the brother. Only when every effort has been exhausted, and he proves unwilling to be restored, may we give up on him.
Moreover, this passage—which concerns the organized church—is naturally of great importance to that church, and it is rightly counted among the loci classici on church discipline. As with Matthew 16:18–20, this passage too has been a favorite target of the critics.4
Matthew 18:21–35 contains a parable of which Jesus himself expressly provides the application. Jesus teaches how God the Father—who dwells in the heavens in glory, and who therefore has the authority to judge, and who also upholds and fulfills the word of Christ—views everyone who lacks the spirit of forgiveness. Jesus had also already preached that a forgiving spirit is one of the marks by which true discipleship becomes evident (Matthew 6:12, Matthew 6:14).5
In this very clear parable Jesus teaches that precisely because human beings owe God an immeasurable debt—one that can never be repaid—they are themselves obligated to forgive their fellow man, and specifically their fellow member of the church, the ekklesia, without limit (1 John 4:11). Those who refuse to forgive still remain under judgment (1 John 3:9–10), and that judgment is eternal. The point here is therefore first of all the obligation under which the Christian stands; fulfilling that obligation, in turn, manifests in acts of love toward the brother—the very matter that governs the entire Matthew 18:1–35.6
15 Si ton frère a péché, va et reprends-le entre toi et lui seul. S'il t'écoute, tu as gagné ton frère.