Questions for Section E-7: “Jesus Teaches the Twelve”
Matthew 18
1. Which verses in this chapter indicate that Jesus’ teaching also includes a larger and later audience
than just the 12 disciples? Please explain your answer.
2. What event, from the preceding chapter, may have induced the disciples’ question in v.1? Why, or
how so? (cf. Mark 9:33-34)
3. At this time and place, children were not afforded any special position or consideration- as clearly
evidenced by v.25 where they, along with a man’s wife, could be sold (as a possession) to settle a
debt. Does this consideration change your view or understanding of vv.3-6? If so, how? If not, in
what way must true disciples “become like children”?
4. Is Jesus speaking literally or figuratively in vv.7-9? Please explain your answer. What is the proper
application of these verses?
5. In vv.10-14, at least three reasons were given, in addition to those already listed in the text, as to why
the disciples should be careful not to “despise one of these little ones”- what were they? Also, why
were these things so critical for the twelve disciples?
6. Can you give a biblical example where one (or more) of the twelve disciples violated Jesus’ teaching
regarding stumbling-blocks? Please provide the biblical reference, and explain what occurred.
7. What is the determining factor as to whether a disciple should apply vv.12-13 or passages such as
2Thess.3:6; Rom.16:17b to an erring brother?
8. Did Jesus give the disciples authority to legislate for God in vv.18-19? Why, or why not? Please
explain.
9. What is the meaning of v.20?
10. Read vv.21-22 again carefully; think soberly and honestly; and then answer the following: Could you
forgive a brother that sinned against you 490 times? Why is it imperative that we do so? What is
really the point of Jesus’ teaching in these verses?
11. What is the point of the comparison between “ten thousand talents” in v.24 and “a hundred denarii” in
v.28? What application does this hold for us?
12. What was the primary lesson of the parable of vv.23-34: a) for the twelve disciples; and, b) for us?
13. What are the essential elements to being able to “forgive…from your heart” (v.35)?
Questions for Section E-7: “Jesus Teaches the Twelve”
Matthew 18
1. Which verses in this chapter indicate that Jesus’ teaching also includes a larger and later audience
than just the 12 disciples? Please explain your answer.
Though speaking to His disciples in vv.1-3, Jesus broadens the scope of His instructions in vv.4,5,6ff.
But the “later” portion of the question points to v.17 since “the church” (in the local church sense, cf.
1Cor.5; 2Thess.3:6-15) as He references it did not exist at the time of this chapter.
2. What event, from the preceding chapter, may have induced the disciples’ question in v.1? Why, or
how so? (cf. Mark 9:33-34)
Their question may have easily resulted from the transfiguration of Jesus. Remember that only Peter,
James, and John were allowed to see it, 17:1; and then were told to “Tell the vision to no one…” in v.9.
Whether or not the three obeyed His instructions in this regard is not revealed. But at the very least,
there were likely questions from the other disciples regarding where they had been and what they had
been doing.
Additionally, Jesus’ words of reply to Peter’s confession (16:16-18) are often misunderstood today to
be giving Peter preeminence. It is not difficult to see how they could have been misunderstood by the
disciples then also, and thus contributed to their question in 18:1.
3. At this time and place, children were not afforded any special position or consideration- as clearly
evidenced by v.25 where they, along with a man’s wife, could be sold (as a possession) to settle a
debt. Does this consideration change your view or understanding of vv.3-6? If so, how? If not, in
what way must true disciples “become like children”?
For all of my life that I’ve paid attention to such things, I’ve heard preachers (or been one myself) try to
postulate and extrapolate what child-like attributes Jesus specifically had in mind in v.3. Obviously,
humility is the one most often suggested, largely on the basis of v.4. This suggestion certainly has
merit (other suggestions made are usually trust, honesty, and/or innocence). But it must also be taken
into account that the children Jesus specifically referenced were viewed as having no “societal
standing” (The Gospel of Matthew; Chumbley, p.322), and therefore could be sold as property, v.25.
Jesus’ disciples obviously viewed themselves, perhaps due to the reasons suggested in the previous
answer, as much more important than such a child! Therefore, the disciples were told that they must
be “converted” (changed into something other than what they were) and “become like children” to even
enter the kingdom of heaven- let alone have a place of prominence in it which they obviously coveted.
Unless the disciples were willing to become, and view themselves as, “a nobody,” the kingdom of
heaven would never be a reality for them.
4. Is Jesus speaking literally or figuratively in vv.7-9? Please explain your answer. What is the proper
application of these verses?
Given that Paul wrote by inspiration that the body is to be “a temple of the Holy Spirit” in 1Cor.6:19,
and likewise wrote by inspiration that “self-abasement and severe treatment of the body” was “selfmade religion” and “of no value against fleshly indulgence” in Col.2:23, it seems obvious that Jesus
was speaking figuratively rather than literally. Although Paul wrote concerning those who demanded
circumcision as necessary for salvation that he wished they would “even mutilate themselves” in
Gal.5:12, he did so with extreme hyperbole.
So too, Jesus is simply emphasizing the seriousness with which the matter He is discussing (causing
oneself to stumble- which is a shift from the previous topic of causing a little one to stumble, cf. vv.78ff) should be taken, rather than advocating self-mutilation. The cutting to which He refers is, then, of
any aspect of our character or activity that would cause someone (or ourselves) to stumble, cf. 5:2930.
5. In vv.10-14, at least three reasons were given, in addition to those already listed in the text, as to why
the disciples should be careful not to “despise one of these little ones”- what were they? Also, why
were these things so critical for the twelve disciples?
These are admittedly a little difficult to spot, but include: 1) they have interested angelic beings in the
presence of God, v.10; 2) the Son of Man has come to save them, v.11; and, 3) it is the Father’s will
that none of them should perish, v.14. Since then, the interest and attention of angels is focused upon
them, Jesus’ own life would be given to save them, and it is the Father’s will that they should not be
lost, it would be wise indeed not to contribute to their spiritual demise in any way!
6. Can you give a biblical example where one (or more) of the twelve disciples violated Jesus’ teaching
regarding stumbling-blocks? Please provide the biblical reference, and explain what occurred.
Though the betrayal of Jesus could have done so, 26:47-51; and all the disciples fleeing at His arrest
likewise could have had the same effect, cf. Mark 14:27ff,50; certainly Peter’s hypocrisy regarding the
Gentiles did cause others (Jewish Christians and Barnabas) to stumble, Gal.2:11-13.
7. What is the determining factor as to whether a disciple should apply vv.12-13 or passages such as
2Thess.3:6; Rom.16:17b to an erring brother?
In passages such as 2Thess.3:6 and Rom.16:17b, the effort has already been made to seek, find,
and return the lost sheep to no avail. That is, Jesus’ protocol of vv.15-17a has been followed prior to
the action of v.17b. The alternative passages in the question, then, represent the last resort to return
the lost sheep to the fold- not to simply cut him out of the flock, 2Thess.3:14-15!
8. Did Jesus give the disciples authority to legislate for God in vv.18-19? Why, or why not? Please
explain.
No, He did not, though some translations mistakenly give that impression. For instance, the KJV
renders part of v.18 as “and whatsoever ye shall bind on earth shall be bound in heaven…” Note that
the disciples action is presented as preceding the action in heaven. This is incorrect with regard to
translating, and wrong doctrinally. The Greek phrase from which this is translated is essentially the
same as 16:19. There, the verbs bind (deo) and loose (luo) are in the future perfect passive tensewhich means that they represent “a past action whose effect exists in the present and will continue in
the future” (ibid; p.301). That is, what the disciples would bind would have already been bound in
heaven, cf. NASV of 16:19 and 18:18. The disciples were restricted to teaching/preaching/writing what
they were given by the Holy Spirit, Matt.10:20; John 14:26; 15:26; 16:13. Thus, they did not legislate
for God, their were merely His mouthpieces and scribes, cf. 13:52 and 1Cor.2:10-13.
But even more specifically, the antecedent of the pronoun “you” in v.18 may refer to “the church” of the
previous verse rather than the twelve. If so, neither is Jesus giving the church authority to bind or
loose things that God has not bound or loosed. Thus, one who is excluded from fellowship, as in
v.17b, must be done so only as God commands.
9. What is the meaning of v.20?
Though this verse is often given as a proof text to show that wherever two or three Christians are
gathered for worship, God blesses their assembly with His presence, such has nothing to do with the
context. The church is mentioned contextually (v.17) relative to efforts to return a lost sheep to the
fold, but its assembling together and worship is definitely not under consideration in this place.
Therefore, it does violence to the context to put such there and use the verse in this way! Besides, this
flawed interpretation and application likely helps us to miss the real point that Jesus is making.
In context, Jesus’ words must be tied directly back to v.19, and even to vv.17-18. The two or three of
v.20 is the same two or three of v.16 who are acting to discipline and restore an erring brother
according to the will of God! When there is agreement among the witnesses as to the sinfulness and
lack of repentance of the impenitent, they act according to what has been bound in heaven by refusing
fellowship with him.
10. Read vv.21-22 again carefully; think soberly and honestly; and then answer the following: Could you
forgive a brother that sinned against you 490 times? Why is it imperative that we do so? What is
really the point of Jesus’ teaching in these verses?
I doubt that I would, even if I could do so. While this is not proper, it is honest. However, I am quite
sure that I have sinned against God far more than 490 times!
Peter’s question seems to naturally stem from Jesus’ teaching in vv.15-20. If the disciples are
expected to properly administer this teaching, Peter wants to know the specific applications, and limits,
of it. The rabbis of the day taught that forgiveness was an obligation up to, and including, three
offences. Peter seems to have doubled this requirement and added one more just for good measure.
His thinking was somewhat both statistical and legalistic. He surely must have been shocked at the
Lord’s answer- as likely are we!
Jesus’ point is that the quality of heart in the offended is the determining factor in true forgiveness
(from the heart, see v.35) rather than the quantity of transgressions by the offender. Divinely inspired
love enables one to have a heart that does not keep count of, or tabulate, wrongs, 1Cor.13:5. Thus, if
we love like God, we can forgive like God, cf. Heb.8:12; and be likewise forgiven by Him of our sins,
Jas.2:12-13.
11. What is the point of the comparison between “ten thousand talents” in v.24 and “a hundred denarii” in
v.28? What application does this hold for us?
As in the previous answer, the quantity is not the point. The great number of talents simply represents
an insurmountable or unattainable amount and the lesser number represents an attainable amount.
The transgressor had a debt he could never hope to repay- though he proposed and promised to do
so, v.26. This debt was compassionately forgiven, v.27. Despite his own forgiveness, he then refused
to forgive a debt that was easily payable, v.30.
12. What was the primary lesson of the parable of vv.23-34: a) for the twelve disciples; and, b) for us?
The application for the twelve disciples (and us, for that matter) is still within the context of vv.15-18.
They were to administer Jesus’ teaching on forgiveness according to the principles of this parable, and
keeping always in mind their own need of forgiveness.
The application for us is simple and straightforward: If we refuse to forgive those payable offences
committed against us, we have no hope of receiving forgiveness of our trespasses for which we cannot
possibly pay.
13. What are the essential elements to being able to “forgive…from your heart” (v.35)?
First, one must have a heart like God’s- able to selflessly and compassionately want the best for
others, cf. Phil.2:3ff. And second, one must have the willingness and ability to forget, rather than
count, trespasses, Heb.10:17; 2Cor.5:19.