BIBLE IN TEN

Bondservant of Christ

The first episodes are from Genesis. Since Feb 2021 we began an exciting daily commentary in the the book of Acts since it is certain that almost all major theological errors within the church arise by a misapplication, or a misuse, of the book of Acts. If the book is taken in its proper light, it is an invaluable tool for understanding what God is doing in the redemptive narrative in human history. If it is taken incorrectly, failed doctrine, and even heretical ideas, will arise (and consistently have arisen) within the church. Since 2024 we have been going through the Gospel of Matthew verse by verse for the glory of God!

  1. 11H AGO

    Matthew 18:28

    Saturday, 11 April 2026   “But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ Matthew 18:28   “And the servant, that, having withdrawn, he found one of his co-servants who he owed him a hundred denarii, and having seized him, he choked him, saying, ‘You pay me any you owe.’” (CG)   In the previous verse, Jesus continued the parable of the unforgiving servant, noting that his master forgave his debt. He continues now, saying, “And the servant, that, having withdrawn.”   The meaning is that having been released from custody, he withdrew from the presence of his master a free man. In this state, and probably very relieved concerning his situation, it next says that “he found one of his co-servants.”   A new word is seen, sundoulos, a co-servant. It is comprised of sun, with or along (the word denotes union), and doulos, a slave, and thus a servant. As such, these two are on an equal standing within the society. However, the words continue, saying, “who he owed him a hundred denarii.”   Another new word is used, the verb opheiló, to owe. It refers to monetary obligation, but figuratively, it can refer to one’s obligation, meaning what should or must be done.   A denarius was equal to about a day’s wages. A hundred denarii would thus be worth a bit more than three months’ wages. It isn’t chump change, but it is also whoppingly less than the amount he owed his master in the previous verses. Vincent’s Word Studies says, “Less than a millionth part of his own debt.”   Without saying why this servant takes the next action, Jesus continues, saying, “and having seized him, he choked him, saying, ‘You pay me any you owe.’”   What would prompt him to act in this way can only be speculated, but the fact is, he owed his own master a huge sum of money. It was more than any servant could ever pay off. As such, he was a money-waster. Further, if this guy owed him money, it quite probably came from his own debt. Three months’ pay for a servant, especially if he was a bonded servant, would be hard to earn.   Everything about this smacks of a person who is irresponsible. Adding in the poor treatment of his co-servant, he is also an uncaring buffoon. And yet, he is not done with his buffoonery, as will be seen in the coming verses.   Life application: It is easy to quickly forget about unpleasant circumstances, tough times, unhappy events, and so forth. Our minds tend to repress such things quickly. In the case of this servant, he was just forgiven a giant amount, and yet he is like the dog who rushes to his vomit, not considering how different his life was just a short time earlier.   It is good to remember who we were and where we came from in relation to our time with Jesus. To forget our past sin will easily lead to us treating other sinners who need Jesus with contempt, as if we were so much better than they are.   This is true with nations. Going to a nation that is filled with poverty, you will see people who appreciate the small things in life. They are generally humbler and accept things with a much different attitude than wealthier countries.   However, if that poor country suddenly becomes wealthy, something that happens from time to time, a sense of arrogance builds in the nation as the old challenges are quickly forgotten. This has happened to Asian, Eastern European, Latin American, and South American nations in the past century.   They no longer have the humble attitude that was once evident among the people. In our lives, we should try to remember our roots, consider others better than ourselves, and be willing to help others towards reconciliation with Jesus, just as someone once took the time to do with us.   Proper doctrine is good and honorable, but we all started with no doctrine at all. So, we should likewise have a gentle attitude towards those who are at a different level of Christian understanding in their walk with the Lord. Such things are good and right as we live our lives in the presence of God.   Lord God, may we be kind, caring, and patient with others. Even if we have more money, knowledge, ability, etc., than they do, the fact is that others excel us in those ways as well. May we strive for the betterment of ourselves and others always. To Your glory. Amen.

    6 min
  2. 1D AGO

    Matthew 18:27

    Friday, 10 April 2026   Then the master of that servant was moved with compassion, released him, and forgave him the debt. Matthew 18:27   “And having gut-wrenched, the lord of that servant, he dismissed him, and the debt, he forgave him.” (CG)   In the previous verse, the servant prostrated himself before his master, promising to repay the entire debt. With his having done this, it next says, “And having gut-wrenched, the lord of that servant.”   The paraphrased words “moved with compassion” are correct. The word signifies that the inner guts of a person churn from the situation, moving him to act in a particular way. In this case, it is in the direction of compassion. His sentence was stern and strict. After seeing the misery of the man, he relents from what he had pronounced. As it says, “he dismissed him.”   The words mean that he was released from custody. The same word is used elsewhere in this manner, such as when people are released from prison in Acts. As such, the sentence was already being carried out at the order of the king. However, he petitioned for release, and it was granted. And more, it says, “and the debt, he forgave him.”   A new word, daneion, debt, is seen here. It is from the same as the verb danizó, to loan on interest, as a business transaction. This is the only time it is seen in the New Testament. Based on what happens later in this same parable, a problem arises.   Because of circumstances, the master will deliver this servant to the torturers until he pays all that was due to him. How does that square with the forgiveness of this debt? Because this debt is forgiven, it means that more than just this particular debt is owed.   Life application: Although the debt here is pardoned, it is not an infinite amount. The previous life applications have referred to man’s sin debt as an infinite amount. Therefore, though this man owed a great deal with this debt, what he owed here cannot be equated to an individual’s sin.   Care has to be taken when parables are considered. We are being instructed on what is on God’s mind concerning particular issues. How could God forgive an infinite sin debt and then say the debt, which was infinite and forgiven, and thus meaning infinitely forgiven, then re-impute that sin? That would be a logical (and biblical) contradiction.   As such, this forgiven debt is not referring to forgiveness in Christ. What Christ forgives is, as it says in the psalms, as far as the east is from the west. Unlike the fixed north and south, there actually is no fixed east or west from a biblical perspective. As such, it is a term considered infinite in distance.   Understanding that the debt in this verse, which is forgiven by the master, is not what is owed in verse 34, the parable will be more readily understood.   Lord God, help us to always consider Your word carefully. Keep us from running ahead and, thus, running into error. Instead, may we keep things in their proper context so that our thoughts will be rightly aligned with Yours. Help us in this, O God. Amen.

    4 min
  3. 2D AGO

    Matthew 18:26

    Thursday, 9 April 2026   The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ Matthew 18:26   “Having fallen, therefore, the servant, he prostrated to him, saying, ‘Lord, you long-wrath upon me, and all, I will pay you.’” (CG)   In the previous verse, the master commanded that the debtor be sold along with his wife and children. In fact, all he had was to be sold to pay his debts. Jesus continues, saying, “Having fallen, therefore, the servant, he prostrated to him.”   It is a natural reaction one would expect when facing such a terrible sentence. The man was completely overwhelmed at the prospect of a life that would forever be removed from him and another life that would end in bondage, maybe until the day he died. Therefore, he fell flat before his master.   The word proskuneó is believed to be derived from kuón, dog or dogs. As such, it signifies total submission, even to licking a master’s hand or maybe his foot. It can be out of honor, respect, or groveling submission. In this case, it is certainly the latter. Along with that, he was saying, “Lord, you long-wrath upon me, and all, I will pay you.”   A new word is seen, makrothumeó, it is derived from makros, long, and thumos, wrath. Thus, a literal translation would be long-wrath, as in holding off in anger and thus being patient. The servant not only asks for this patience, but he also promises full restoration of everything he owed.   With the knowledge that he could be taken into servitude anytime afterwards, he would be highly motivated not to let his promise fall to the wayside.   Life application: An obvious question that comes to mind is, “Just how did the servant amass such an enormous debt?” Regardless of how it came about, the debt existed. One can see an obvious parallel to our pitiful state before God.   We owe a sin debt that must be dealt with. It doesn’t matter if it is a little child in Papua New Guinea or someone like Adolph Hitler, the sin debt that is owed is infinite. We were born of Adam’s race, thus inheriting sin. As Paul says in Romans 5:12, “just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned.”   Hitler may have more sin-debt accrued in his life, but the sin of both is infinite in relation to God. Therefore, there is no hope of restitution, even if we say we will repay it, as law observers think we can. But that is only because pride in self overcomes the realization that only God can accomplish what is necessary for restoration.   A second point of this verse is that the person has asked for release from the sentence. The master has not arbitrarily said, “Ok, you owe me all this money, never mind it. We’ll just start fresh from here.” But this is the premise of Christians who say we must forgive every offense, without exception.   That is not taught in the parable, nor is it taught anywhere else in Scripture as a prescription. God sent Jesus into the world to pay the sin debt for humanity. The payment is universal in scope, but it is not universally applied without the condition for its application being met, which is to believe the gospel.   No person on the planet will ever be received by God without coming through His Messiah, Jesus Christ. To reject Him means that the infinite debt will never be paid. Complete and total separation from God is the inevitable result. Choose wisely. Choose Jesus.   Lord God, may we be wise in understanding the level of debt that is owed to You. May we never assume that by our deeds we can find restoration with You. The law only further separates us from a restored relationship. Help us to think clearly and then trust completely in the cross of Jesus Christ to mend the rift. Amen.

    5 min
  4. 3D AGO

    Matthew 18:25

    Wednesday, 8 April 2026   But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. Matthew 18:25   “And he, having naught to pay, the lord, he commanded him sold, and his wife, and the children, and all, as much as he has - and repayment.” (CG)   In the previous verse, one of the king’s servants was found to have owed him myriads of talents. Because of this, it next says, “And he, having naught to pay, the lord, he commanded him sold.”   This would be understood from the Law of Moses, such as –   “And if one of your brethren who dwells by you becomes poor, and sells himself to you, you shall not compel him to serve as a slave.” Leviticus 25:39   The provisions in Israel for bondservants such as this were carefully laid out in Leviticus 25:39-55. It is probable that other countries within the Roman Empire had their own such laws. Slavery was common throughout the Roman system as well. It was an accepted part of life. As for the man, not only was he to be sold, but it continues with, “and his wife, and the children.”   An example of this is found in 2 Kings 4 –   “A certain woman of the wives of the sons of the prophets cried out to Elisha, saying, ‘Your servant my husband is dead, and you know that your servant feared the Lord. And the creditor is coming to take my two sons to be his slaves.’” 2 Kings 4:1   Family members were not exempt from the financial failings of the head of the house. One such provision of note concerning how family was dealt with for slaves is found in Exodus 21 –   “Now these are the judgments which you shall set before them: 2 If you buy a Hebrew servant, he shall serve six years; and in the seventh he shall go out free and pay nothing. 3 If he comes in by himself, he shall go out by himself; if he comes in married, then his wife shall go out with him. 4 If his master has given him a wife, and she has borne him sons or daughters, the wife and her children shall be her master’s, and he shall go out by himself.” Exodus 21:1-4 As for this individual referred to in the parable, not only is he sold along with his family, but more, “and all, as much as he has - and repayment.”   Due to the extreme amount of debt, everything he possessed was to be confiscated and sold off. In his impossible situation, he would be a man without anything except the hope of service to whoever became his master.   As noted above, if this hypothetical person being referred to was a Hebrew under the Law of Moses’ provisions, he would be released in the year of release, which occurred every seventh year. An example of the abuse of this practice is found in Jeremiah 34.   If this person were sold to be property of Gentiles, he would probably never be freed.   Life application: The Bible assumed the condition of slavery was an axiom of humanity. It treats the subject in a neutral manner and as something that was expected to happen. The various reasons for its coming about are detailed with the understanding that the practice was acceptable. At the same time, provisions for the proper treatment of slaves were detailed. Today, most countries and cultures do not have slavery, but there are still expectations for people to pay their bills and work in order to tend to their needs and the needs of those dependent on them. Not acting according to set guidelines for personal responsibility is to be considered inappropriate. For those who fail to tend to their needs, their own miseries are normally a self-inflicted wound. As Paul says, “For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat” (2 Thessalonians 3:10).   If you are a properly functioning human and you don’t want society to leave you in poverty, it is up to you to work, pay your bills, and deal honestly with others. In doing this, you will normally fare well.   Lord God Almighty, help us to be responsible people who will work hard and be effective in the things we do so that we will not be a burden on others. May our lives be directed to glorifying You in all ways. Amen.

    6 min
  5. 4D AGO

    Matthew 18:24

    Tuesday, 7 April 2026   And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. Matthew 18:24   “And he, having commenced to balance, he was presented, one, to him, an ower of myriads of talents.” (CG)   In the previous verse, Jesus began the parable of what is known as “the unforgiving servant.” A king determined to balance his account with his servants. Jesus continues, saying, “And he, having commenced to balance, he was presented, one, to him.”   It can already be seen that the focus of the parable will be on the relationship between the king and this particular person. Other side issues may be brought in, but the nature of the parable is to set the tone quickly and then develop the story around that initial person or situation. Understanding this, Jesus notes this person is “an ower of myriads of talents.”   Two new words are seen here. The first is murios, a myriad. Strong’s says of this word, “Plural of an apparently primary word (properly, meaning very many); ten thousand; by extension, innumerably many -- ten thousand.” To say, “ten thousand” is simply a way of defining an otherwise indeterminate number, just as saying “one hundred” when someone else said “heaps.” The second new word is talanton. HELPS Word Studies says, “a silver talent, worth about 6,000 denarii (gold talents were worth about 30 times as much). A talent was not a coin but rather a weight (about 75 lbs, NIVSB) used as the basis of monetary exchange.”   The idea of a talent, then, is equivalent to a bar of silver or gold. Its value would change based on the prevailing currency rates or by some other set or changeable standard. It would be equivalent in thought to the Hebrew word kikkar, a word signifying “circular.” It may speak of a circular region, a loaf of bread, or a measure of silver or gold that is in a circular form rather than a bar.   The word is used this last way, for example, in Exodus 25:39, “It shall be made of a talent [kikkar] of pure gold, with all these utensils.” The intent of Jesus’ words is that this guy owes the king an insanely large amount of money.   Life application: One can already see the comparison taking shape from Jesus’ words. Man owes an infinite debt because of sin. The reason for this is that sin, even inherited sin, in relation to God, who is infinite, will infinitely separate us from Him. At no point will we ever be able to overcome the gap because of this.   There is literally nothing we can do to change our state. We are in time, heading forward. The sin cannot go back and be undone. Thus, our condemnation remains forever. But this is where Jesus stepped in and handled the problem. Because His Father is God, He bears God’s infinite nature. And because His mother was human, He became a suitable sacrifice (as allowed under the Law of Moses, God’s standard) for substitution. In essence, our sin can transfer to Him while His innocence is transferred to us.   Because of this, and because He prevailed over death, Jesus can now mediate between the infinite and the finite. There is no other way to reconciliation with God because no other avenue can attain the infinite pardon that is demanded by God’s holiness. In other words, it is Jesus or eternal separation from God. There is no other way –   “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.” John 3:18   “Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me.’” John 14:6   Choose wisely. Choose Jesus.   O God, help us to clearly and precisely explain the importance of Jesus to others. Without Him, there is no hope. This life is absolutely pointless without Jesus. But You, O God, have made it worth all of the joy eternity can provide because You sent Jesus. Thank You, O God, for Jesus Christ our Lord. Amen.

    6 min
  6. 5D AGO

    Matthew 18:23

    Monday, 6 April 2026   Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. Matthew 18:23   “Through this, it was made to resemble the kingdom of the heavens – man, king, who he desired to balance a word with his servants.” (CG)   In the previous verse, Jesus’ response to Peter’s question about forgiveness was “Not, I say to you until sevenfold, but until seventy-fold, sevenfold!” Next, to explain the matter of forgiveness, Jesus begins with, “Through this, it was made to resemble the kingdom of the heavens.”   Jesus will give an analogy of what forgiveness in the kingdom of the heavens is like by using worldly situations and human conditions, emotions, and desires. Understanding this, He begins the example, saying, “man, king, who he desired to balance a word with his servants.”   A new word is seen, sunairó. It is derived from sun, together, and airó, to lift. In other words, there is to be a balancing of accounts. One may owe another, or the books may be lifted and shown to be equal. In order to determine the matter, the king will look over his books, and a settlement of the differences will be the determined outcome.   Being a king, he has the authority to make decisions that affect those under him. And more, he has the authority to enforce the things he has decided. In such matters, he would be the final authority over the process.   Life application: As can be seen from Jesus’ words, the way things are in the heavenly realm is the standard. Things that happen here will align with the standard, or they will not. This is what the word of God is intended to show us.   Our human cultures, governments, and decision-making processes are tainted with our fallen nature. Therefore, we cannot properly run things according to the way God expects unless we are informed of just what He expects.   And more, there are things that are set forth in the word, such as the Law of Moses, that are good and serve a good purpose, but because of our sinful natures, what is good actually becomes an overwhelming obstacle to our efforts to be pleasing to God. Paul explains this in Romans 7.   The very thing that we want to do is what we don’t do. We want to be pleasing to God, but we find that our nature will not allow us to properly do so. Law, intended for life, has actually brought about death.   This is what Jesus came to fix. By doing what other humans are incapable of doing, He fulfilled the strict demands of the law. In His fulfillment of them, He ended the law through His crucifixion. Now, for anyone who trusts Him, law is no longer the enemy to our relationship with God. We have fellowship with Him once again through Jesus’ death.   The heavenly standard of forgiveness is being explained by Jesus in a way we can understand. Like the lesson of the law, we need to consider what He says. But suppose we disagree with one evaluation or another. It has been established that we are not under law, but grace.   As this is so, even if we don’t meet the bar set forth by Jesus concerning forgiveness, there is no law to condemn those who are in Christ. Therefore, our failings will be judged in a different way and for a different purpose. This is detailed in Paul’s letters concerning the judgment seat of Christ.   Don’t fear if your ability to forgive is not perfect. Jesus is. Because you are in Him, you are already forgiven.   O God, thank You for the full cleansing and freedom from sin that Jesus provides. Being forgiven, may we faithfully do those things that You desire to the best of our ability at all times. Be glorified in how we conduct our lives. Amen.

    5 min
  7. 6D AGO

    Matthew 18:22

    Sunday, 5 April 2026   Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven. Matthew 18:22   “‘He says to him, Jesus, ‘Not, I say to you until sevenfold, but until seventy-fold, sevenfold!’” (CG)   In the previous verse, Peter came to Jesus and asked how many times he should forgive his brother sinning against him. Should it be up to seven times? In response, “He says to him, Jesus, ‘Not, I say to you until sevenfold.’”   Peter’s suggestion seemed magnanimous. He would demonstrate a careful, patient, and seemingly longsuffering attitude towards the person who was offending him.   However, despite this proposition, Jesus finds the number deficient. Peter’s assumption was that there was a termination of such forgiveness based upon human wear and tear on patience. It is a common mistake people make concerning theological and doctrinal matters, where we align our thoughts about God based on our emotions, mental constraints, etc.   God, however, is Spirit. His patience, for example, is unlimited. Having said that, this is only so when certain conditions are met. Again, as noted in the analysis of the previous verse, Peter’s question was incomplete in its scope. However, Jesus is answering it as it stands and will clarify the scope in His continued response. For now, He continues, saying, “but until seventy-fold, sevenfold!”   It is a new word, hebdomékontakis, seventy-fold. This is the only time it is seen in the New Testament. The meaning of the words is debated. Grammatically, the number could be interpreted in two ways. Some translations say seventy times seven (meaning 70 x 7). Some say seventy-seven times (77).   The latter is contextually what is intended. The word “times” is normally used. In this case, our minds think of multiplication of the next number. Thus, we think seventy... times... seven. But the Greek reads seventy times (70), seven times (7). Placing a comma between the two helps get the point. However, if one changes the word “times” to the ending “fold,” it clears things up: seventy-fold, sevenfold.   The number is used in the Greek translation of Genesis 4 –   And he said, Lamech, to his wives, Adah and Zillah, “You must hear my voice, wives Lamech. You must cause to enear my saying. For man, I killed to my wound, and child, to my stripe. 24For sevenfold [hebdomékontakis] he will be ‘caused to avenge Cain’, and Lamech, seventy and seven.” Genesis 4:23, 24 (CG)   There, the context is clear. The meaning is seventy-seven. The biblical precedent was set, and Jesus was certainly using that verse as a reference for his words to Peter. It was understood from the earliest writings that seventy-seven was the intent. However, later scholars expanded the meaning to 70x7 = 490. This was done to emphasize the magnanimity of the forgiveness. Later preachers picked this up and included it in their sermons.   The number seventy-seven is simply a way of saying the same thing Lamech was conveying, meaning an unlimited number. Repeating and/or doubling things in such a manner is intended to give such an idea to the mind of the hearers, and this is just what Peter would have understood.   Life application: As noted above, God’s patience is unlimited. And yet, God judged and destroyed His people at times. So how do those thoughts reconcile? Examples permeate Scripture. For example –   “And the children of Israel said to the Lord, ‘We have sinned! Do to us whatever seems best to You; only deliver us this day, we pray.’ 16 So they put away the foreign gods from among them and served the Lord. And His soul could no longer endure the misery of Israel.” Judges 10:15, 16   Reading all of Judges 10:6-16 will give a better sense, but this portion is sufficient to see what is necessary for God’s “unlimited patience” to come about. The people turned, humbled themselves, and petitioned for deliverance. God did not automatically forgive them. Such a thing is not found in Scripture.   Sin causes a wall between God and man. It cannot simply be overlooked. It is something that must be dealt with. When the appropriate means of dealing with it have been effected, the forgiveness is granted. God does not expect more of us than He metes out upon us.   Again, Peter’s question is incomplete in and of itself, even if the intent behind it was implied. Any reasonable Jew would have known that God does not arbitrarily forgive. There are conditions to His forgiveness, and the same is true with us. Believers are not punching bags.   When an offense is brought to bear against another, there can be no true forgiveness without the offender acknowledging his wrongdoing. We can “let it go,” but that is all we can do until the matter is resolved by both parties. The utterly inane concept of forgiving everyone of every offense all the time, which is taught in Christian circles, is unbiblical and damaging to proper doctrine and theology.   Lord God, thank You for the cross of Jesus. Its potential for forgiveness is unlimited. But it actually only forgives those who come to You by faith in what it signifies. Help us, O God, to always remember the cost of our sin. To Your glory. Amen.

    8 min
  8. APR 4

    Matthew 18:21

    Saturday, 4 April 2026   Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?” Matthew 18:21   “Then Peter, having approached Him, he said, ‘Lord, how often, he will sin unto me, my brother, and I will forgive him? Until sevenfold?’” (CG)   In the previous verse, Jesus noted to the disciples that where two or three are gathered together in His name, He is there in their midst. Matthew next records, “Then Peter, having approached Him, he said, ‘Lord, how often, he will sin unto me, my brother?’”   A new word is used here, posakis. It is a multiplicative from posos, how much, how great, etc. Thus, the meaning here is “how many times.” In this chapter, Peter has heard about who the greatest in the kingdom of heaven is. Jesus also explained about causing one of the little ones (meaning those of simple faith) to sin, and what to do about it.   Jesus then spoke about the shepherd leaving the ninety-nine sheep to seek the one, and the reconciliation that is hoped for from that. If it is found, He spoke of the joy of it. After that, Jesus referred to the matter of a brother who sins against another and the efforts that should be taken to bring about restoration.   As a result of that, He spoke of the matter of binding and loosening, a topic that was developed based on the lack of reconciliation of the wayward brother. These things have led Peter to want to know the extent of forgiveness that should be extended to another. He has asked how often the brother would sin against him, and as he continues, “and I will forgive him?”   Peter’s question must be taken in connection with other thoughts that have been presented, that will be presented in Matthew, and that are presented in the other gospels. So far, Peter has only asked about forgiving for an offense against him. The question is actually incomplete. Because of this, and by taking it as a complete thought, too many err in their evaluation of the subject of forgiveness. For now, he answers his own question with another question, saying, “Until sevenfold?”   A new word is seen, heptakis, sevenfold. It means repeating something seven times. Peter’s suggestion is one that seems appropriate. We only have so much time in a day, so much patience with nonsense, and an inability to read the hearts and intents of others.   Seven is a number well known in Scripture and one already seen in Jesus’ ministry several times. It is the number of spiritual perfection. As such, it is a logical number for Peter to put forth. Some people argue that the rabbinic interpretation of forgiveness was up to three or four times based on Amos 1:3 and other Amos references.   This is not an acceptable place to go for understanding such a matter, but it is common for the rabbinic society to try to define every moral thing in a set manner. The attitude, however, is one that has only caused them eons of grief for misapplying God’s intent in this fashion.   As for Peter’s question, it will be answered by Jesus with a direct answer, but then He will provide a couple of paragraphs of explanation to fill in the details of Peter’s incomplete question. He will then sum up the matter in verse 35. Unfortunately, when Jesus’ response is evaluated by people, they read the beginning of His answer, skip to the last part, and fail to consider the middle content.   They also fail to consider all other examples of the matter of forgiveness. Thus, they conclude that forgiveness is mandatory in all circumstances. This is not only inappropriate, but it has also caused great damage to people throughout the ages.   Life application: Without even getting into Jesus’ answer, the matter of Peter’s question being incomplete should be addressed. What is it that prompts forgiveness? The answer is that there is an understanding that a wrong has been committed.   In the previous example, a brother was offended. He went to the offender and addressed the matter. The offender refused to listen. The matter was elevated to two or three witnesses. The offender still refused to acknowledge his wrongdoing. Therefore, the matter was brought to the out-calling. The offender still refused to yield.   So what was the result after that? He was to be like the ethnicity and the taxman to them. What was lacking in the man’s demeanor that caused his expulsion? The answer is that he did not acknowledge his offense, and he did not ask for forgiveness for it. And that leads to the next obvious question: Was he forgiven? The answer is a giant, NO.   Peter’s question is incomplete because it only addresses the matter of forgiveness without the matter of his brother coming to him and asking for forgiveness, or at a minimum, Peter going to him and addressing the matter as in the example cited by Jesus.   The thought may have been implied in Peter’s mind, but it is not clearly stated. Jesus’ example, however, will bring up the matter of repentance, demonstrating the incomplete nature of Peter’s question for us to understand more fully what is expected in the process of offense and forgiveness.   Pay attention as the verses continue to unfold, and this will be seen. Jesus has already given an example of when not to forgive others. Peter’s question is based on that, not separate from it.   Lord God, help us to consider the context of what we read. It is very easy to be duped into bad doctrine taught by others who sound convincing, but who really have no idea what they are talking about. Give us the desire to both read and contemplate Your word so that we are not led astray by false ideas about important doctrinal issues. Amen.

    7 min

Ratings & Reviews

5
out of 5
7 Ratings

About

The first episodes are from Genesis. Since Feb 2021 we began an exciting daily commentary in the the book of Acts since it is certain that almost all major theological errors within the church arise by a misapplication, or a misuse, of the book of Acts. If the book is taken in its proper light, it is an invaluable tool for understanding what God is doing in the redemptive narrative in human history. If it is taken incorrectly, failed doctrine, and even heretical ideas, will arise (and consistently have arisen) within the church. Since 2024 we have been going through the Gospel of Matthew verse by verse for the glory of God!