Jesus warned his disciples of a future day of judgment and said, “I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned” (Matthew 12:36-37). The Greek word that is translated give account, logos (log’-os) refers to something said including the thought, “also reasoning (the mental faculty) or motive; by extension a computation” (G3056). What this seems to suggest is that everything we say is somehow being recorded and when we stand before God to be judged he will use our own statements to determine our innocence or guilt in the things we have done during our lifetimes.
Jesus indicated that people who are bound in sin are loosed by the preaching of the gospel (Matthew 16:16-19) and said, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done” (Matthew 16:24-27). The Greek word that is translated save, sozo (sode’-zo) speaks “specifically of salvation from eternal death, sin, and the punishment and misery consequent to sin” (G4982). The point Jesus was making was that it is impossible for someone to save himself. Our sins must be forgiven or we will be separated from God for eternity.
Jesus taught his followers to ask God for forgiveness (Matthew 6:12) and promised them, “If you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14-15). Peter asked Jesus, “how often will my brother sin against me, and I forgive him? As many as seven times? Jesus said to him, ‘I do not say to you seven times, but seventy-seven times” (Matthew 18:21-22). Jesus’ response was meant to indicate that there is no limit to the amount of forgiveness that we can give or receive because God’s grace is sufficient to cover all sins. Jesus used the parable of the unforgiving servant to illustrate his point. He said:
“Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the master of that servant released him and forgave him the debt. But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison until he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailers, until he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”
Jesus explained that forgiveness was not based on the amount of debt one owed, but the creditor’s willingness to show compassion to another human being. Jesus said that we must forgive our brother from the heart. In other words, we need to be a compassionate person in order to express compassion to others.
Joseph’s encounter with his brothers when they came to Egypt to buy food during the famine showed that he was initially hard hearted toward them and treated them cruelly (Genesis 42:7-17), but his attitude changed when he saw their remorse. Genesis 21-22 states:
Then they said to one another, “In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he begged us and we did not listen. That is why this distress has some upon us.” And Reuben answered them, “Did I not tell you not to sin against the boy? But you did not listen. So now there comes a reckoning for his blood.”
Reuben and the others realized they were guilty of a sin against their brother and they believed God was holding them accountable for it, but they didn’t know that Joseph was the Egyptian governor they were talking to and that he understood everything they were saying because he was using an interpreter to speak to them (Genesis 42:23). After hearing their confession of guilt, it says in Genesis 42:24 that Joseph “turned away from them and wept.”
Joseph’s lamentation for his brothers demonstrated that he felt compassion for them. Instead of making them all stay in prison until their brother Benjamin was brought to Egypt, Joseph only took one of the brothers. “And Joseph gave orders to fill their bags with grain, and to replace every man’s money in his sack, and to give them provisions for the journey” (Genesis 42:25). Joseph’s change of heart was a result of him seeing and hearing the misery of his brothers’ guilt. In his parable of the unforgiving servant, Jesus said, “out of pity for him, the master of that servant released him and forgave him the debt” (Matthew 18:27). The Greek word that is translated pity, splagchnizomai (splangkh-nid’-zom-ahee) means to feel sympathy (G4697). “Splagchnon are the bowels which were regarded by the Hebrews as the seat of tender affections” (G4698).
The Greek word that is translated mercy in Matthew 18:33, eleeo (el-eh-eh’-o) “means to feel sympathy with the misery of another, especially such sympathy as manifests itself in act (G1653). Eleeo is derived from the word eleos (el’-eh-os). “Eleos is the free gift for the forgiveness of sins and is related to the misery that sin brings. God’s tender sense of our misery displays itself in His efforts to lessen and entirely remove it…It is used of men; for since God is merciful to them, He would have them show mercy to one another” (G1656). After the servant who owed ten thousand talents refused to forgive his fellow servant, Jesus said, “Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should you not have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailors, until he should pay all his debt” (Matthew 18:32-34).
Jesus talked about forgiveness in the context of salvation. The Greek word eleos “is used of God, who is rich in mercy, Ephesians 2:4, and who has provided salvation for all men” (G1656). The act of salvation is sometimes described as being converted. Jesus said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven” (Matthew 18:3). The Greek word that is translated turn, strepho (stref’-o) means to turn quite around or reverse (G4762) and is similar to the Hebrew word shuwb (shoob). The basic meaning of the verb shuwb is movement back to the point of departure. “The process called conversion or turning to God is in reality a re-turning or a turning back again to Him from whom sin has separated us, but whose we are by virtue of creation, preservation and redemption” (H7725).
The Hebrew word shuwb is used in Genesis 42:24 where it says of Joseph, “Then he turned away from them and wept. And he returned to them and spoke to them.” It seems likely that when Joseph turned away from his brothers and wept he was converted; his heart was changed and he was able to forgive his brothers. After that, Joseph showed his brothers mercy by letting them go back home, returning the money they paid for their grain, and giving them provisions for their journey (Genesis 42:25-26). Joseph’s merciful actions prompted his brothers to fear that God’s involvement in their situation would lead to their undoing. When one of the brothers saw that his money was in the mouth of his sack, “He said to his brothers, ‘My money has been put back; here it is in the mouth of my sack!’ At this their hearts failed them, and they turned trembling to one another, saying, ‘What is this that God has done to us?'”
Joseph’s brothers were fearful because they knew they were not being treated the way they should have been. The unusual circumstances of their attempt to buy food in Egypt caused these men’s hearts to fail them. In other words, Joseph’s brothers were caught off guard or you might say tripped up by what was happening to them. Joseph’s course treatment and then his reversal by sending them back home with their money hidden in their bags was not only confusing, but also detrimental to his brothers’ spiritual well-being because they were unaware of what was going on and didn’t know why the Egyptian governor (Joseph) was treating them the way he did.
Jesus warned his disciples about causing others to sin. He said, “whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea” (Matthew 18:6). One of the definitions of the Greek word that is translated sin in this verse is “to cause a person to begin to distrust and desert one whom he ought to trust and obey” (G4624). Joseph’s brothers and their families were suffering because of the famine in the land of Canaan and needed food to sustain their lives. Joseph’s harsh treatment of his brothers and his demand that they bring their brother Benjamin to Egypt to prove they weren’t lying to him made it more difficult for them to return to Egypt when their food ran out a second time (Genesis 42:38).
Jesus’ reference to little ones who believe in him in Matthew 18:6 was meant to point out that any person who has faith in God is considered to be just as important and valuable to God as Jesus is. Even though Jesus used the example of a child when he talked about little ones who believe in him (Matthew 18:2, 5), it’s possible he was talking about new or immature believers. He said, “See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven” (Matthew 18:10-11) and then he went on to say:
What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of my Father who is in heaven that one of these little ones should perish. (Matthew 18_12-14)
Jesus instructed his disciples to not go among the Gentiles, “but go rather to the lost sheep of the house of Israel” (Matthew 10:5-6) and told the Canaanite woman, “I was sent only to the lost sheep of the house of Israel” (Matthew 15:24). Therefore, it seems likely that the little ones Jesus was talking about when he warned his disciples not to cause them to sin were the Jews that were supposed to inherit God’s kingdom.
In his parable of the lost sheep, Jesus asked, “If a man has a hundred sheep, and one of them had gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray?” (Matthew 18:12). The Greek word that is translated gone astray, planao (plan-ah’-o) has to do with deception and is used in Revelation 12:9 with a definite article “as a title of the Devil” (G4105). One of the reasons believers go astray is because the devil deceives them and makes them believe a lie (Ephesians 4:14). Paul instructed the Ephesians, “Therefore, having put away falsehood, let each of you speak the truth with his neighbor, for we are members one of another. Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil…Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:25-32).
Joseph’s harsh treatment of his brothers may have been warranted, but it wasn’t helpful and caused a situation that was already difficult to become even worse. Joseph could have revealed his identity to his brothers when he first saw them and let them know that he was put in his position to take care of their physical needs, but instead Joseph took advantage of his brother’s guilty consciences and tortured them into thinking they were unworthy of God’s mercy. Jesus told his disciples, “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother” (Matthew 18:15). Gaining your brother meant that you had won him to Christ or that he had been saved (G2770). Jesus went on to say, “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 18:18).
Spiritual bondage seems to be associated with a lack of forgiveness, except that the person that suffers is not the one who has committed the sin, but the one who was sinned against. Like the unforgiving servant in Jesus’ parable, Joseph was unwilling to forgive his brothers after God delivered him from prison and placed him a powerful position in Egypt. Instead of forgiving them, Joseph used the position God gave him to torment his brothers and to capitalize on their guilty consciences. Even though he didn’t change his behavior immediately, Joseph did begin to show signs of tenderheartedness when he “turned away from them and wept” (Genesis 42:24) after he overheard his brothers admitting, “In truth we are guilty concerning our brother” (Genesis 42:21).