Matthew chapter 18, our study of the gospels brings us to another one of Christ's parables. I want for us to look at the context of this parable. Matthew chapter 18, notice verses 15 and following. We'll introduce this reading down through verse 22, and then we'll look at the parable later here. Matthew chapter 18, notice verse 15. Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church. But if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Then came Peter to him and said, Lord, how oft shall my brother sin against me, and I forgive him? Till seven times? Jesus saith unto him, I say not unto thee until seven times, but until 70 times seven. I want you to notice here in this context, he talks about the church in verse 17. Now, most people today will say that the church did not start until the day of Pentecost. No, that's when the Holy Spirit empowered the church at Jerusalem. That is not when the church started. The Bible never once says that the Holy Spirit is the one who's going to build the church. Jesus himself said, In fact, you can go back a couple of pages here, Matthew 16, 18. It says, I say unto thee that thou art Peter, and upon this rock I will build my church. Notice that Jesus himself says, I will build the church, and the gates of hell shall not prevail against it. So when did the church start? I believe Matthew 10 is the emphasis when the church actually started. I wanna remind you that the word church is ekklesia, it's a Greek word, meaning I called out assembly. Ah, I guess that's what we have here today. We've called you out here this morning for a purpose. We are meeting here, trying to study God's word, trying to worship the Lord and so on. So a church is a called out assembly. So when was the church called out? I believe it was called out when the foundation was called out. And Matthew 10, it says that he called unto him his apostles. He called unto him the 12 disciples. And as you consider elsewhere in Ephesians 2 and Revelation 21, we see that the apostles are considered the foundation of the church. So as we think about Jesus Christ being the chief cornerstone, in fact, we saw yesterday a cornerstone from an old church building, go back to 1900. We used to think more about a cornerstone on a church building. We don't think about that much anymore because of the kind of construction that we have in church buildings. But here's the reality of it. The cornerstone is the main corner from which all of the other foundations and so on are laid. Now, here's what I think is, in fact, let's look at Ephesians 2. I'll remind you of the wording there. Ephesians chapter 2. And again, Revelation 21 says that the apostles' names are on the foundation of New Jerusalem, which is the church coming out of heaven as a bride prepared for her husband. Ephesians chapter two, notice verses 19 and following here, it says, now therefore ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of God. This is a household, all right? So we're built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone. Now I want to emphasize, yes, God the Holy Spirit indwells each of us individually as believers, but I believe as far as the church is concerned, we're not a church in and of ourselves. So what we're seeing here today is this is the church assembled. So as we assemble together as believers in Christ, we all have the Holy Spirit, God, indwelling within us, but collectively, then, we have God in the midst, and of course, Jesus Christ is described as being in the midst of the church in Revelation 2 and 3. So as you go back to Matthew 18, I wanted to lay that foundation because Jesus here talks about a church, telling it to the church. And what I think is very interesting here is that the apostles, the disciples are not saying to Jesus, wait a minute, Jesus, wait a minute, wait a minute. What do you mean by church? They already understood, obviously, because they're not asking about the church. Jesus already said, I will build my church and the gates of hell shall not prevail against it. So again, that context is important for us to understand this because what he's emphasizing here is how to reconcile trespasses within the church. It says in verse 15, the first step of this process, how we do this, it says, moreover, if thy brother shall offend thee, go and tell him his fault, That's not what the Bible says. Notice, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother. Now, I want you to consider here what he's talking about here is truly biblical offenses. We're talking about a trespass. Now, I want you to think about the word trespass. How do we often see the word trespass in our culture? There'll be a signpost on a building, a signpost on a post at the edge of a property. No, what? Trespassing. It means to cross over a boundary. So we're talking about an unlawful offense here. We're talking about something that is unlawful as far as God's law is concerned. So as we're talking about a trespass, biblically speaking, we're talking about a violation of what God said in relation to our relationships. It means to pass beyond. Trespass means to pass beyond a barrier, a mark, to commit an offense or to do any act that injures or annoys another. I thought that was interesting in Webster's 18. Sometimes an annoyance. What are we talking about though? A trespass is annoying. I don't know if too many people will post a trespass, no trespassing sign. They're not annoyed about finding somebody on the other side of that sign. So as we think about to violate any rule of rectitude to the injury of another, we're not talking about a violation of personal differences. We've talked about it as far as Romans 14 and those passages. We're not talking about personal differences. How many times, and I keep saying this over and over again, because this is a problem in modern day Christianity. I don't like something, and so I tell people that I don't like it. No scripture is ever given. So why should I be offended by your offense if you can't even show me from scripture that I'm wrong? Here's the reality of what we're talking about here. We're talking about, well yeah, he just, he looked at me funny, and so I'm upset. Sorry, that's not an offense in scripture. Here's the reality of that. They may be just having a bad day. It has nothing to do about you. Here's what we're talking about here. If a brother trespass against thee, they do something unlawful against thee, here's what we're to do to start with. So we're supposed to go to everyone else in the church and say, brother so-and-so offended me. Why not go to the source to get it right? Here's something else I see going on so many times in churches today. I don't think it's going on right now. I hope it's not going on right now, because hopefully you're going to feel a conviction about it right there. Here's the reality of this. Somebody's offended in the church, and so then they go, you know what? You know what the pastor did over there? You know what Dave did over there? So then after you do that, you know what that person over there did to me? That's how we handle it. That is not scripture. No wonder we have so many divided churches today. No wonder we have so much conflict in churches today. What is the very first thing we are supposed to do when somebody trespasses against us? First of all, make sure it's a scriptural trespass. Notice, if thy brother trespass against thee, go and tell him his fault between thee and him alone. That's what we're to do right at the start. We're to make sure we go and try to get it right. And guess what happens here? It says, if, if, notice conditional word there, if he shall hear thee, thou hast gained thy brother. There's the first step, and that's not what we do. I'm not everybody, but here's the reality of this. We don't know how to handle differences in churches anymore. No wonder we have so much disunity in churches today. There's the first step. Go one-on-one. Luke 17, verses 3 and 4 has another reference to this. Luke 17, verses 3 and 4. Luke 17, verses three and four. Take heed to yourselves. All right, so here's that word trespass again. If thy brother trespass against thee, rebuke him. And if he repent, forgive him. Now, I want you to notice the seven times that he mentions in verse four, because that's gonna play very important in the passage we're studying here today. If he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shall forgive him. Now, Leviticus 19.17 says this, Thou shalt not hate thy brother in thine heart. Thou shalt in any wise rebuke thy neighbor and not suffer sin upon him. We've got to get personal feelings out of all of this. So many times my feelings are hurt. Then get over it. Here's what the Bible says. It has to be a trespass. So here's how we do this. You know, brother, I was really wounded about something here. Here's what the Bible says. I want to forgive you, and I just want to address it. Notice what Jesus says. If he shall hear thee, thou hast gained thy brother. Again, we're talking about a trespass. So make sure it's a lawful thing as far as scripture is concerned, and then notice one-on-one. So here's step two. Take one or two more, verse 16. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. Now, this is based on Old Testament law. Notice with me, Deuteronomy 17. This is an application of Old Testament law to the church. Again, I believe Old Testament applies when the New Testament reapplies it for our day. Notice it says here, Deuteronomy 17 verse two. Deuteronomy 17 verse two. If there be found among you within any of thy gates which the Lord thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the Lord thy God, in transgressing his covenant, He hath gone and served other gods and worshiped them, either the sun or the moon or any of the host of heaven, which I have not commanded." Last time we talked about idolatry. Notice he's emphasizing this as far as the Old Testament law here now. and it betold thee, and thou hast heard of it, and inquire diligently." Notice, inquire, you've heard, you've inquired diligently. And notice, behold, it be true and the thing certain that such abomination is wrought in Israel. Then shalt thou bring forth that man or that woman which have committed that wicked thing unto thy gates, even that man or that woman, and shalt stone them with stones till they die. I'm not saying we should stone somebody as an offender here. This is the Old Testament law. This was a federal offense as far as God's theocracy was concerned. But it says here in verse 16, or verse six, I should say, at the mouth of two witnesses or three witnesses, he that is worthy of death shall be put to death. Notice, but at the mouth of one witness, he shall not be put to death. The whole purpose of two or three witnesses is to establish the truth of the matter. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of the people, so thou shalt put the evil away from among you. Also notice with me chapter 19, verse 15. Do you know what I mean? 19, verse 15. The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren like unto me. No, chapter 19, I'm on chapter 18. All right, this looks better. One witness shall not rise up against a man for any iniquity or any sin, in any sin that he sinneth. At the mouth of two witnesses or at the mouth of three witnesses shall the matter be established. That is a protection against false accusations. God actually applies this principle in First Sympathy chapter five in the context of the local church as well. against an elder, receive not an accusation, but before, before two or three witnesses, not private discussions as I've already emphasized, them that sin rebuke before all that others also may fear." Now, I wanna point out here, as far as a preacher is concerned, I do not believe scripture that says, thou shalt not touch God's anointed, so I can do anything I please, hands off. Yeah, yeah, Jack, here's the reality of this. I am not above correction in a church. I'm a member of this church just like anyone else. But here's what we're talking about with this. How many times accusations take place in a church and it's not before two or three witnesses? I'm gonna emphasize this again, because we in most churches today do not practice what Jesus said to do in Matthew chapter 18. So as we think about Matthew 18 again, It says, if ye will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. Now, I think something else that takes place in this part of this process is the two or three witnesses are able to witness the spirit of the one that they're trying to correct. Here's what I mean by that. So if there's an angry response when scripture is shown, guess what? There's two or three witnesses seeing that there's a problem with the spirit of the man that they're trying to correct. Notice again, the purpose of this, that every word may be established, again, based on Old Testament principle. Here's step number three, taken before the entire church, verse 17. If he shall refuse to hear them, is that what your Bible says? No, the word is neglect. I think that's very interesting, that is very significant. If he shall neglect to hear them, tell it unto the church. So as far as looking up this definition of neglect, first of all, the emphasis is on negligence. And what I thought was interesting is this statement was made in Webster's 1828 Dictionary. Habitual omission of that which ought to be done. So as far as negligence, neglecting, so we're not just talking about refusal, but it's interesting, another definition was given, to omit by carelessness or design. On purpose, in other words, by design, I don't wanna have to deal with this. If he shall neglect to hear them, tell it unto the church. The fourth step then is if he neglect, here's our word again, if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Notice we're in 2 Thessalonians 3. What I think is interesting is the word as is put in there to indicate that's how we're to treat them as if they are a believer. Now I'm gonna show you a slight contrast to this in 2 Thessalonians 3. 2 Thessalonians 3, notice verse six. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, not after the tradition which he received of us, the traditional teaching of scripture, biblical traditions. For yourselves know how ye ought to follow us, for we behave not ourselves disorderly among you. Neither did we eat any man's bread for naught, but wrought with labor and travail night and day, that we might not be chargeable to any of you, not because we have not power or the authority to make ourselves an example unto you to follow us." Again, he says, not that we didn't have authority to receive financial support and compensation for ministering there. For even when we were with you, this we commanded you that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work and eat their own bread. But ye brethren, be not weary in well-doing. Now pay attention to verse 14 and 15. If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother. And notice there in verse 16, he emphasizes peace. Now the Lord of peace himself give you peace always by all means. The Lord be with you all. Also notice with me 1 Corinthians chapter five. 1 Corinthians 5, as we consider the assembling together to deal with these types of matters. I wanna emphasize here the authority of the church to do these things. So again, I'm emphasizing the fact that if the person neglects to hear the church, he should be treated as an heathen man, an unbeliever, and a publican. Of course, a publican was treasonous as far as that culture was concerned. 1 Corinthians 5 verse 1, it's reported commonly that there is fornication among you and such fornication as is now so much as named among the Gentiles that one should have his father's wife. You are puffed up and have not rather mourned that he that hath done this deed might be taken away from among you. For I verily as absent in body but present in spirit have judged already as though I were present concerning him that hath so done this deed. In the name of our Lord Jesus Christ, notice the authority here to act, and we're gonna see that again in Matthew 18. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit with the power of our Lord Jesus Christ, notice it's not just the pastor that does this, when we're talking about bringing it before the church, it's not just the pastor, it's the entire church that is dealing with it, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your glorying is not good. Knowing not that a little leaven, leaveneth the whole lump, purge out therefore the whole leaven, the old leaven I should say, that you may be a new lump as you are in leaven. For even Christ our Passover is sacrificed for us. Therefore let us keep the feast not with old leaven, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and of truth. I wrote unto you in an epistle not to keep company with fornicators. Yet not altogether with the fornicators of this world or with the covetous, or extortioners, or with idolaters, for then must he needs go out of the world. But now I have written unto you, not to keep company with any man that is called a brother, be a fornicator, or covetous, or an idolater, or railer, or drunkard, or an extortioner, with such in one know not to eat. For what have I to do to judge them also that are without? Do not ye judge them that are within, within the church, but them that are without God judgeth. God judges unbelievers. Therefore put away from among yourselves that wicked person. Again, I wanna emphasize the authority of this whole situation. Now, what I think is interesting in Matthew 18, he does not say, Jesus does not say, and if he does not hear the church, then take it to, to the hierarchy, take it to the church fathers, all the way up to the Pope. No, he does not say that. Also, in fact, go to 1 Corinthians 6, I forgot about this. He also does not say, if he won't hear the church, then take him to court. 1 Corinthians 6. I've actually known of churches that discovered that there were funds being stolen from missions accounts or whatever, There were funds being stolen from the church, and because of this passage right here, they did not take that person to court. I want you to consider what Jesus says here, what Paul says here for the Lord. It says, verse one, dare any of you, having a matter against another, go to law before the unjust and not before the saints? Do you not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters, we're talking about in the church? Know ye not that we shall judge angels? How much more things that pertain to this life? If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. Find somebody with very little importance in the church and let them mediate this matter. I speak to your shame. Is it so that there is not a wise man among you? No, not one that shall be able to judge between his brethren, but brother goeth to law with brother and that before the unbelievers. Now, therefore there is utterly a fault among you because you go to law one with another. Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded? Nay, ye do wrong and defraud and that your brother." Now, what I think he's emphasizing here is professing believers in a church will go to an unbeliever, stand before an unbelieving judge to reconcile their case. I believe the Lord is emphasizing keep it in the church, keep it in the household of God and deal with it there. You should notice here he speaks of authority in verse 18, back in Matthew 18. Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven. And whatsoever ye shall loose on earth shall be loosed in heaven. Now, this is something that Jesus says to Peter following his statement about building the church back in Matthew 16. Matthew 16, 19, Jesus emphasizes this with Peter. But I want you to take notice of something here. Whatsoever ye, That is a plural pronoun. We're not talking about Peter the Pope. We're not talking about the church priest. We're talking plurality. Again, in the context, he's talking about the church. Whatsoever ye shall bind on earth shall be bound in heaven. Whatsoever ye shall loose on earth shall be loosed in heaven. Again, I say unto you that if two or three, notice now he's speaking of agreement. So verse 18 is authority, verse 19 is agreement here. That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. Now, what's interesting is these verses are pulled out of its context. There's other applications, but what it's talking about here is differences in the church. Then verse 20, notice, for where two or three are gathered together in my name, there am I in the midst of them. The context, reconciliation within the church. So we're talking about also assembling together in this matter as well. Now, in that context, so as Jesus is talking about trespasses against one another in the church, Peter, as usual, speaks up and he's asking a question here. So now we have questions about forgiveness here. Verse 21. Then came Peter to him and said, Lord, how oft or how often shall my brother sin against me? And I forgive him. Notice he's not waiting for an answer, he's suggesting an answer. Till seven times? I'm convinced, as I've said before, I'm convinced Peter was feeling pretty generous. Now, can I remind you, we've already seen this in Luke 17. Jesus said, if they come seven times a day to repent, it's possible that this has been something that was discussed amongst them. So, till seven times? Now, Jesus saith unto him, here's the answer that Jesus has. I say not unto thee until seven times. but until 70 times seven. Now I've mentioned this before, but over the years, I've often wondered why 70 times seven. Now I understand seven is the number of completion, perfection, all that. Why doesn't he say 30 times three? No, that's still quite a few times, right? 50 times five. Oh, there's even more generous. But he says 70 times seven. I had not really even considered this until I was doing some reading of this about a year ago, if I remember right. How many years are mentioned in Daniel 9? Daniel's 70 weeks, 70 times seven. I believe this is in context of Jesus getting closer to the end of his ministry. And he realizes personally on earth here, that Israel for the most part is going to reject their Messiah. I believe this has reference back to Daniel 9, 70 times seven. You think about how many years God has been patient with Israel up to this point. How many times, and you go back to the wilderness, 10 times, these 10 times have they, Think about how many times God has been rejected, God has been accused, murmured against, all of that, until 70 times seven. I believe Jesus is expressing God's patience with the nation of Israel. Now, also in this context, we see that he gives a parable as well. In fact, notice with me, Luke chapter 19. I believe the Lord Jesus, as the Son of God, expresses this type of statement. Luke 19, verse 41, then we'll look at the parable. When he was come near, he beheld the city, Luke 19, 41, when he was come near, he beheld the city and wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace, But now they are hid from thine eyes. They had crossed the point where they were not going to be able to believe for the most part. For the day shall come upon thee that thine enemies shall cast a trench about thee, encompass thee around and keep thee in on every side. This is the Roman military besieging the city of Jerusalem. And shall lay thee even with the ground. Notice that. Jerusalem was destroyed. Shall lay thee even with the ground and thy children within thee. and they shall not leave in thee one stone upon another, not just the temple, but the entire city, because thou knewest not the time of thy visitation. And then he goes in and cleanses the temple for the last time. Within a generation, A.D. 70, this was fulfilled. God sent the Roman military and besieged the city, and they waited for the time of Passover, Killing, butchering 1.1 million Jews and selling 97,000 into slavery. It's very interesting as Jesus on the cross shortly after that point says, Father forgive them for they know not what they do. Total blindness spiritually. God was a forgiving God toward the nation of Israel, his chosen nation. As you go back to Matthew 18, let's look at this parable. Therefore, all right, so he's tying it right back into what he just said. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. There is a certain king that's gonna take an account of his servants in the future, even as far as us. But notice, the king is going to take an account of his servants. Now, I believe, again, this goes back to Israel here in this whole context, as he's going to deal with Israel and their rejection of the Messiah here next few months leading up to his crucifixion. Verse 24, and when he had begun to reckon, one was brought unto him which owed him 10,000 talents. Now, I want for us to pay attention to this because sometimes we read, well, what's 10,000 talents? How much is that? I've read various things. In fact, I just, to humor myself, I did a quick search online, 10,000 talents. Just type that in to see what kind of results I got. Somewhere along the way, I wrote in my Bible, 30 million days of labor. I don't remember where I came across that. I just wrote that down somewhere along the way. Someone else said online, one talent equals 20 years wage. One talent. So 10,000 talents, 2,000 years of labor for the common laborer, 60 million days. Someone else said, in gold, it'd be worth $11.9 billion. Well, that seems far stretched. I don't think so. I remember hearing the statements Donald Trump made about his indebtedness in the early 1990s. He was being sued by his ex-wife for $2 billion. He had personal debt, investment debt of almost $1 billion. Billions upon billions of dollars. So I decided just to use the number $2 billion. So if a common laborer, common laborer today, let's just say $150 a day, $2 billion divided by $150 a day is 13 million days. Well, all of a sudden this 10,000 talents is not so far fetched. Jesus says, you know, this man has an impossible debt. I'm sorry, we're not going to live long enough to pay that kind of debt, day by day labor, let alone stuff you need to provide, you know, food or whatever for a family. So notice it says here in verse 25 then, for as much as he had not to pay, his Lord commanded him to be sold and his wife and children and all that he had and payment to be made. Now, obviously, that was not going to fulfill the entire debt, because he was obviously not living in a mansion. Well, maybe that's why he owed 10,000 talents, because he built this house that was too big for him or whatever. But the servant therefore fell down and worshiped him, saying, Lord, have patience with me, and I will pay thee all. Lord, have patience. Then the Lord of that servant was moved with compassion as he sees him before him worshiping, and pleading his case. And notice, he forgave him the debt. Verse 28, but the same servant went out and went and found one of his fellow servants, which owed him a hundred pence. I want you to go to Matthew 20. I want to show you what a hundred pence would be. Jesus tells another parable here. Verse one, for the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with the laborers for a penny a day, one pence, he sent them into his vineyard. Normal pay in this day was a penny. That's not like our copper pennies. This is something that you've broken down into smaller change, whatever. But this was a day's labor. So in comparison, we have millions of days that the one servant owes, days labor. So this guy, back in Matthew 18, verse 28, 100 pants would be 100 days labor. Notice, he only owes him 100 days labor in comparison to millions of days labor. That's the contrast. It says, he laid hands on him and took him by the throat. Well, that speaks of anger and rage over this, saying, pay me that thou owest. So he received forgiveness, pardon, we could say, of all the debt that he owed the king, the Lord. But he goes out to one of his fellow servants, who owes him much less than what he owes to the king, take him by the throat, pay me right now. So as you think about the contrast here, the response. pay me that thou owest. His fellow servant fell down at his feet, just like he had before the king, and besought him saying, have patience with me and I will pay thee all. The same kind of response that he gave to the king when the king demanded his payment. And it says he would not. So he's not going to respond the same way as the king did. but went and cast him into prison, the thing that he deserved as a debtor in the same situation, until he should pay the debt. Now, I've often wondered about debtor's prison. All right, so you put somebody in to pay the debt. How are they ever going to pay the debt when they're in prison? I never have figured that out, debtor's prison. I've never understood that. Maybe forcing them to go get a second job or whatever, you know, work it off for you, whatever. I've never totally understood the idea of debtor's prison, but anyway. That's been prominent in history, but verse 31. So when his fellow servants saw what was done, they were very sorry. So here's the witnesses observing what took place. All right, so again, two or three witnesses, every word is established according to this parable that he tells. And notice they went and told unto their Lord all that was done. Okay, and here's what we saw. Obviously knowing that the king, according to the parable, had forgiven him, but he did not do the same thing. Notice his response, the king's response to this servant. Verse 32, then his Lord, after that he had called him. So he reckons with him again. He calls him into his presence again. Notice what the Lord thinks of this type of response in dealing. O thou wicked servant, I forgave thee all that debt. because thou desires me. By the way, it's interesting that word debt here is also the same word that's translated dues in Romans 13, seven. So it's very interesting contrast there, but he says, O thou wicked servant, I forgave thee all that debt because thou desires me. Notice the Lord considers unforgiveness as wickedness after we have received forgiveness. Verse 33, shouldest not thou also have had compassion on thy fellow servant? even as I had pity on thee. Notice what he says here. Unforgiveness is hypocritical. Let's look at Matthew chapter six. Matthew chapter six, notice verses nine and following. This is the context of what we commonly call the Lord's Prayer. It's actually Disciples' Pattern Prayer. After this matter, therefore pray ye, our Father which art in heaven, hallowed be thy name. Thy kingdom come, thy will be done on earth as it is in heaven. Give us this day our daily bread. It's not selfish request, we're talking about needs of others around us. Forgive us, again, these plural pronouns, forgive us our debts as we forgive our debtors. and lead us not into temptation, but deliver us from evil, for thine is the kingdom and the power and the glory forever, amen. Notice Jesus adds this statement following this pattern prayer. For if he forgive men their trespasses, your heavenly Father will also forgive you. But if he forgive not men their trespasses, neither will your Father forgive your trespasses. I want you to consider the hypocrisy of this. I receive forgiveness of a sin debt that I could never pay. People are trying to work off their sin debt. It's not going to happen. It's an impossible debt. Even if you only violate one of God's commandments, It's an impossible debt. You're guilty of all, James says. So the reality of this, we don't have just one sin, though. How many of the Ten Commandments have you disobeyed from time to time? We have an impossible sin debt to pay. God, through the blood of Jesus Christ, the death, birth, and resurrection of Jesus Christ, forgives that debt forever. So then we won't forgive others? It's hypocrisy. Verse 34, Matthew 18. And his Lord was wroth. Notice it brings the Lord's wrath when we are not forgiving. And delivered him to the tormentors till he should pay all that was due unto him. What I think is very interesting is unforgiveness brings torment to us. So likewise, here's the application. Jesus is making this to his disciples here. So likewise shall my heavenly Father do also unto you If ye from your hearts, from your hearts, forgive not everyone his brother their trespasses. Ephesians chapter four, I believe brings an application to us based on the forgiveness that we have received. So yes, the Lord gave us a procedure to deal with trespasses in the church. And I want you to consider the emphasis, the application on it is forgiveness. Ephesians 4 verse 31, let all bitterness and wrath and anger and clamor and evil speaking be put away from you with all malice. So clamor is loud quarreling. Boy, I can tell you some business meetings over the years had a little bit of clamor in it. It's like, you can't even have business meetings in a church without loud quarreling. Malice is ill will. I can't wait to get even. Verse 32, here's the application that Paul's bringing. And be ye kind one to another, tenderhearted, notice this, forgiving one another, even as God for Christ's sake hath forgiven you. Now we have been forgiven as believers in Christ. I literally, after I finished studying this out here this last week, I spent a time of prayer just to make sure, to make sure. And as I was reviewing situations in my life, I've thought of church situations. Preaching the truth, Lord, have I truly from the heart forgiven? And it was very interesting, the very same day, the Lord gave me an opportunity to test that with having an unexpected contact with someone. You do this, the Lord might put you to the test. For some, it may be parents. They're abusive, neglect, whatever the case may be. Can I emphasize this? You are the one who's gonna be tormented if you do not from the heart forgive. First of all, there's no perfect parents. But I want you to consider this. There are cases where there are abusive situations that children grow up in. I'm not saying if there's something legal that was violated, I'm not saying you shouldn't deal with those things that way. But here's the point of this. Do we truly from the heart forgive? Because I want you to consider what Jesus said. Yes, here's the procedure how you deal with these things in the church, but here's the spirit in which it's to be carried out. I've said this before as far as Matthew 18, when people remove themselves from the membership, they're actually acting on behalf of the membership of the church. Can I remind you, it was the church that was to treat them as an heathen man and a publican. We have this. Well, if they aren't gonna deal with it, then I'm just leaving. I've told you before about the man who was an apostate in his doctrine. He'd been a member of the church for 10 years. I was just an interim pastor. I said, man, you've got a serious doctrinal issue in the church here. And so the men signed a letter that I had typed up. With their knowledge, they signed it, we delivered it. And the man withdrew himself from the membership. Letter the next week. Well, that's not Matthew 18, I guess. But he acted on behalf of the church by removing himself. Literally, what happens in many cases like that, they spiral down, continue spiraling down spiritually. The Lord will deal with them. Here's what I'm asking us. Before God, is there anyone, Lord, Is there anyone who has trespassed against me that I have not forgiven? You're the one who's gonna suffer. You remember that, right? End of Matthew 18. What does the Lord do for that servant? He delivers him over to the tormentors. Think about the emotional torment that people go through when they do not forgive. Lord, I pray that you'd help us even right at this moment. to examine our hearts. Is there anyone, anyone that we've not forgiven? But Lord, I wanna ask also, is there anyone here today that has not truly asked thy forgiveness through the blood of Jesus Christ? They're not truly saved. I pray that today would be the day of salvation. But Lord, as we reconcile these things, you want us to do it in a spirit of forgiveness. Help us to apply these things to our lives, I pray in Jesus' name, amen.