IDEAL SUBJECTS OF THE KINGDOM AND DISCIPLINE IN THE CHURCH (Matthew 18)

IDEAL SUBJECTS OF THE KINGDOM AND DISCIPLINE IN THE CHURCH (Matthew 18)

H. A. IRONSIDE

MATTHEW 18:3 - In other words, the true subjects of the kingdom are the meek and lowly who hear the voice of Jesus and come at His call, content with the place of His appointment. The greatest in the kingdom will be the one who is willing to take the lowest place, thus proving himself a follower of Him who came from the glory of God to be a servant in this scene of suffering and sorrow.

To receive a little child in His name is to receive Him, because He identifies Himself with all who trust Him. He is not only the Saviour of those who, because of wasted years in sin and debauchery, realize their need of forgiveness and cleansing, but He is also the Saviour of the little ones who, in their comparative innocence, are attracted to Him because of His tender interest in them. 

   MATTHEW 18:10-14 - The parable of the lost sheep, gone astray on the mountain of sin, follows, for it is not only to save the children that He came. There is rejoicing in heaven, where myriads of saints are safely gathered, over one such wanderer recovered and saved. But if this be so—and it is—how much more the joy when one is saved in early childhood, and so never wastes long years in rebellion against God.

Verse 14 gives the assurance that all children dying ere coming to years of accountability are forever saved through the work of Christ. It is not the Father’s will that any of them perish; and inasmuch as their wills are not set against the will of God we may be certain they are with Christ in the Father’s house.  

The whole problem is easily solved for the Christian. We are to forgive as God in Christ has forgiven us (Eph. 4:32; Col. 3:13). From the kingdom standpoint, however, forgiveness is based upon the repentance of the offender. Christ’s disciples are to maintain an attitude of forgiveness at all times and toward all men. But they are to bestow that forgiveness upon the one who says, “I repent” (Luke 17:3, 4). To fail to do this will bring the unforgiving one himself under the chastening hand of God in government, as seen in the parable of the obdurate servant who refused the plea of his fellow-debtor for mercy. This principle abides even in the dispensation of the grace of God, for grace and government go on together. No one is more responsible to show grace to others than he who is himself the object of grace. Much of the chastening that we as Christians have to undergo can be traced to our hard and oftentimes relentless attitude toward those who have offended us. We would save ourselves much sorrow in the way of disciplinary dealing on the part of our Father (Heb. 12:6–11) if we were more careful and considerate of others.

  MATTHEW 18:23 - “A certain king, which would take account of his servants.” In this parable the disciple is viewed as a subject of the kingdom, under the government of God, who, though He is our Father, exercises corrective discipline over His people (1 Peter 1:17). 

Those who have entered into the kingdom by new birth (John 3:5) are all forgiven sinners who stand before God on the ground of pure grace. Nevertheless, as children in the family of God, they are subject to the Father’s discipline and are under His government. The moment our responsibility as sinners, having to do with the God of judgment, ended, our responsibility as children, having to do with our Father, began. In this new relationship we are to display the activities of the divine nature, and therefore are called upon to act in grace toward any who may offend us. If we fail to do this, we shall be sternly disciplined in order that the government of God may be maintained in His own family.

  Different Aspects of Forgiveness. When He saves us He forgives us fully and eternally, and will never, as Judge, remember our sins again (Heb. 10:17). But as His children, we are to confess our sins whenever we fail, and He gives restorative forgiveness (1 John 1:9). Certain governmental results, however, may follow these failures, which are not to be construed as indicating that God has not pardoned, but He would teach us by discipline the heinousness of sin in His sight (2 Sam. 13, 14). Forgiven ourselves, we are to forgive our brethren who sin against us (Col. 3:13). Members of the Church who offend against God’s righteous principles are to be disciplined, but forgiven when they give evidence of repentance (ver. 17; 2 Cor. 2:7). 

  Degrees of Guilt. Our Lord’s teaching shows us clearly that there are varying degrees of guilt in regard to sin. All sin is wickedness in the sight of God. But the greater one’s light and privileges, the greater is his responsibility. Consequently, the sin of one who knows God’s Word and has enjoyed years of fellowship with the Lord is far worse than that of one who is comparatively ignorant and immature. Degrees of punishment vary accordingly. See Luke 12:47, 48; John 13:17; Rom. 2:12; James 4:17; 1 John 5:17. 

 In the following instances we see the government of God exemplified:

Jacob—He deceived his father (Gen. 27:18–24); his sons deceived him (Gen. 37:31–35).

Moses—He failed to glorify God at Meribah (Num. 20:11); God refused to let him go into the land (Num. 20:12).

David—He sinned in the matter of the wife of Uriah (2 Sam. 11:1–26); the sword never departed from his house (2 Sam. 12:9, 10).

The Corinthians—They dishonored God at the Lord’s Table (1 Cor. 11:20–22); sickness and death of many resulted (1 Cor. 11:30).