Humility and Forgiveness Revisited

Shalom Fellow Israelite,

In chapter 10 of the Gospel of Mark, Yeshua's disciples James/Yacov and John/Yochanan, who had been assuming that He would be establishing again the Davidic kingdom, are expressing their desire to sit, respectively, one on His right side and the other on His left.  This exasperated the other disciples, as in their pride and jealousy the spirit of competition had immediately set in.  Yeshua sidestepped the issues that were preoccupying his disciples' minds, and simply told them that those places are reserved for (most likely the Father's choice) whom they are prepared for (verse 40).

 He then went on to explain to His hearers the difference between the rulers of the world, and those who are destined to rule in His kingdom.            

"You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave/servent of all" (verses 42-44). 

Matthew 18 records another example of a similar interaction between Yeshua and the disciples, who asked Him:  "Who then is greatest in the kingdom of heaven?"  Yeshua's answer is very important to all of us who are "seeking first His Kingdom."  But before Yeshua gives his response, He calls over a little child and only then replies: "Assuredly, I say to you, unless you are converted (turn around from your pride) and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven" (verses 3-4).  

Yeshua goes on to caution them of the seriousness involved in teaching or influencing a child to sin, which actually makes all of us guilty.  We all have in some way offended or manifested the nature of sin towards children or adults.  Yeshua, knowing that man's heart is evil even from birth (ref. Mark 7:20-23), is making a comparison between the earthly approach to dealing with someone who has offended or sinned against us, to that of His judicial response. 

Here is the worldly approach:  If someone offends you or sins against you, you are to go to them and confront them.  If they do not listen, you take one or two witnesses with you. If they still are not willing to acknowledge then you go before the ‘assembly.’  But if they remain unrepentant you are to shun them altogether (ref. Matthew 18:15-17).  These words of Yeshua (paraphrased) sound quite reasonable to the natural mind.  However, Yeshua does not stop there. He continues and goes beyond the reaches of our 'commonsense  rationale,' introducing a kingdom rule:  "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.   Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven" (Matthew 18:18-19). 

The above two verses have been so distorted by the religious system that they are no longer understood in their context.  Yeshua is explaining here a judicial principle of His kingdom according to which, “loosing” is to “remit offenses” and vice versa. After laying down this Torah law, He immediately adds another: "For where two or three are gathered together in My name, I am there in the midst of them" (verse 20).  Yeshua is telling us that when we go to the person who has offended us (and now we are ‘two’) - we are to remember who the true judge of the matter is. This continues to be so even if we take yet one more person with us (and now we are ‘three’).   

Peter brings this dialogue back into its context with his question, "Master, how often shall my brother sin against me, and I forgive him? Up to seven times?" (verse 21).  Yeshua leaves no doubt in anyone's mind as to the way to respond to an offense or a sin: "I do not say to you, up to seven times, but up to seventy times seven" (verse 22).   After His response to Peter's question, He continues with a parable of a master who forgave his servant, but the latter turned around and demanded retribution from those who were indebted to him (ref verses 23-34).  The two verses quoted above (18 and 19), directly relate to this matter of forgiveness and should not be taken out of context.  The consequence to the servant that has been forgiven much, but did not forgive those who have trespassed against him, will be deprivation of the Father's kingdom of "righteousness, peace and joy."  We must take to heart Yeshua's last statement after the parable, which brings to light our heavenly Father’s views and perspective on this spiritual reality: "So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses" (verse 35). 

"Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, (through forgiveness) and then come and offer your gift" (Matthew 5:23-24).

"And forgive us our debts, as we forgive our debtors… "For if you forgive men their trespasses, your heavenly Father will also forgive you.  "But if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:12, 13-14).

Ephraim