Matthew 18: Kingdom Unity
Attention
1. Who was the greatest of the apostles? Peter? John? Paul?
Who deserves to be singled out above the rest?
a. It is hard to rearrange our
thinking and priorities when we become disciples of Christ.
b. All our lives we are taught
to look out for number one, to be somewhat selfish to survive in this world.
2. You cannot have unity and harmony within a group when a
spirit of internal competition prevails.
a. The kingdom of Christ does
not have earthly priorities; it is spiritual in nature.
b. If we want to be citizens of
that kingdom, we must learn to value kingdom unity instead of personal glory.
[Proposition] Unity in God’s kingdom is based on a
selfless concern for others, not power and greatness.
I.
Humility (1-5)
A.
The Passion for Greatness (1)
1.
This was not the only time the disciples discussed greatness in the
coming kingdom.
a)
These men expected an earthly kingdom, and they expected earthly honors
to go with it.
b)
As the Lord’s chosen apostles, they anticipated positions of greatness in
His administration.
2.
On this occasion the disciples openly asked Jesus, “Who is greatest in
the kingdom of heaven?”
a)
Everyone dreams of greatness at times: fame, riches, power, and
prominence.
b)
But these dreams of greatness are contrary to the spirit of Christ’s
kingdom.
B.
The Path to Glory (2-5)
1.
On other occasions, Jesus emphasized that greatness in the kingdom
consists of selfless service.
a)
Here Jesus highlights the unity and harmony that would characterize His
kingdom.
b)
The kingdom is not about individual excellence, but congregational unity
in glorifying God.
2.
It is not, “Who is great in the kingdom;” the question is, “Who will be
allowed in the kingdom?”
a)
Jesus used a child to illustrate; you must be converted; kingdom citizens
are child-like.
b)
Jesus did not say be childish; He identified the desirable
quality: humility. 4-5
3.
Children are not a pattern for the greatness that interested the
disciples.
a)
Great men have more important things to do and to pursue than to interact
with children.
b)
Jesus said, “Be converted; become like a child; be humble; receive
children in My name.”
4.
The kingdom is not for those who seek greatness; it is for those who do
not think of themselves.
a)
Selflessness, not selfishness, is the basis for dealing with others;
service, not superiority.
b)
We must release our desires for greatness and be happy with living in the
Father’s house.
II.
Love (6-20)
A.
Love for Others’ Souls (6-7, 10-14)
1.
Jesus appears to make a play on words, referring to little ones in
two senses.
a)
It is evident that at first Jesus has literal children in mind as He sets
one before them.
b)
But Jesus goes on to describe the little ones who believe in Him,
i.e. the converted.
2.
We should be stepping stones for our fellow believers, not stumbling
blocks to their faith.
a)
The offenses mentioned in the text describe actions that cause
others to sin, not hurt feelings.
b)
Stumbling blocks are inevitable, but we should fear ever becoming one to
a brother!
3.
The Father loves these little ones (both children and believers)
and angels watch over them.
a)
Callous disregard for the conscience of a brother is neither humble nor
loving. 1Co. 8:7-13
b)
God is working to get souls to Heaven. Are we in cooperation or conflict
with His purpose?
B.
Love for Our Salvation (8-9)
1.
How much do you want to be saved? Is it most important in your life? Will
you pay any price?
a)
Jesus warned of stumbling blocks and the eternal loss they can cause both
parties involved.
b)
Not only must we beware of becoming a stumbling block, we should shun
them in our lives.
2.
What do these verses tell us about Hell and its horror? Better to be
maimed than to go there.
a)
Obviously, our body parts are not the source of sin, but would we cut
them off if they were?
b)
No sacrifice is too great when it comes to salvation; nothing is worth
going to Hell for.
C.
Love for Offending Saints (15-20)
1.
We must love others as they are loved by God, and sometimes that love
must be tough.
a)
This is not a petty misunderstanding or hurt feelings; this is a brother
sinning against you.
b)
When sin comes between brothers it must be dealt with; it cannot be
ignored.
2.
Notice what Jesus did not say:
a)
He did not say ignore the sin your brother committed; it endangers his
soul.
b)
He did not say broadcast the sin your brother committed; He said talk to
him alone.
c)
He did not say treat your brother as a heathen if he repents; He said do
so if he won’t repent.
3.
This is the second time Jesus referred to the church (16:18); here
it refers to a local assembly.
a)
First, restoration of an erring brother should be sought privately
between the parties.
(1)
If he repents, you have gained your brother; no one else needs to know.
(2)
This is about salvation, not superiority; love him like God loves him.
b)
Second, if he won’t repent, take two or three witnesses and try again to
reach him.
(1)
Perhaps the combined influence of a small group can persuade him.
(2)
Regardless, these men will be witnesses to the sincere effort being made
to save.
c)
Third, if he still will not repent, inform the church of the situation.
(1)
This assumes the church will unite in prayer and outreach, not sigh in
resignation.
(2)
This scenario involves a man still in the assembly; he needs to be
identified.
d)
Fourth, if he is still unwilling to repent, the church is to withdraw
from him.
(1)
Fellowship cannot be extended to such a one; the members must love but
shun him.
(2)
The purpose of this discipline is to rebuke the brother and to protect
the church.
4.
Such discipline must not be undertaken lightly; it should reflect God’s
decision in Heaven. 18
a)
There is great power in the church’s united action; therefore, there is
grave responsibility. 19
b)
Christ is present when disciples join together in His will. Are we united
in Christ’s purpose?
5.
This passage describes a process for dealing with sin between two
individuals.
a)
If the sin is public knowledge, action would generally be swifter in
dealing with it. (1Co. 5)
b)
This passage demonstrates that even matters of private sin may escalate
to public discipline.
III.
Forgiveness (21-35)
A.
The Principle (21-22)
1.
The foregoing discussion elicited a question from Peter; how generous
should forgiveness be?
a)
Peter probably thought he was being very generous, but the Lord went far
beyond him.
b)
Love doesn’t keep count of wrongs; the point is not 490 sins, the point
is keep forgiving.
2.
Does this principle of forgiveness apply to sins regardless of repentance
or on the basis of it?
a)
The context teaches we are to forgive those who repent. 15; Lk.
17:3-4; Co. 3:13; Ro. 15:7
b)
We cannot give more grace than God. Sin has consequences. Repentance must
come first.
B.
The Parable (23-35)
1.
This parable is one of the most frightening in the NT; it challenges us
to examine our own hearts.
a)
The parable does not require much explanation; the concepts it represents
are plain.
b)
“Once saved, always saved” commentators strongly deny it deals with
eternal salvation. 35
2.
We must love others as we are loved by God; we must show mercy as we
received mercy.
a)
The parable demonstrates how a hard, unforgiving heart appears to the
Father above.
b)
It is like this foolish man forgiven so much who had no mercy for his own
offender.
3.
We have greatly offended God by our sins; we owe God a debt we can never
repay on our own.
a)
We do not have the ability to work off our debt by good works or personal
merit.
b)
The only hope we have is to be forgiven; those who receive mercy must
also show mercy.
Action
1. What are the essential principles for unity and harmony
in Christ’s kingdom? Humility, Love, Forgiveness
2. Are these qualities present in my own life? Do I seek
greatness for myself, or the glory and approval of God?
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