IF TWO OF YOU SHALL AGREE
By John C. Carpenter
Jesus Christ said, Again I say unto you, That if two of you shall agree on
earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven (Mat 18:19). Does this
verse really mean that if two or more believers will "agree" with each other about "anything that they shall ask," God the Father
will give them whatsoever they ask for? Is this doctrinal approach scriptural? I don't believe so. Let's examine some of the issues
regarding this verse.
WHO IS THE GREATEST?
The context of these verses begins when Jesus' disciples asked Him, Who is the
greatest in the kingdom of heaven (Mat 18:1)? The Lord made it clear that the humble individual who will submit to Him is the greatest
in the kingdom. Jesus responded, Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom
of heaven (Mat 18:4). Christ clarified that when we humble ourselves, we are "converted" and "become as little children." He said,Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven (Mat 18:3).
Becoming little children does not refer to our ages. It refers to our humility. The word "little" in this verse means "an infant,
a half-grown boy or girl, an immature Christian." The word "humble" is the Greek word "tapeinoo" which means "to depress, humiliate,
abase, bring low." Believers are depressed [not emotionally, but in our heart and spirit], humiliated, and brought low before Christ
and men. Did not God explain this same concept saying, The LORD is nigh unto them that are of a broken [burst, crushed, destroyed] heart;
and saveth such as be of a contrite [crushed, contrite, destroyed] spirit (Psa 34:18), and to this man will I look, even to him that
is poor and of a contrite spirit, and trembleth at my word (Isa 66:2). God elsewhere said, Blessed are the poor [crouching, cringing] in
spirit: for theirs is the kingdom of heaven (Mat 5:3). I believe this broken heart and contrite spirit also represents smallness before
God and man. In the parallel account by Luke, the Lord said Whosoever shall receive this [converted, humbled] child in my name receiveth
me: and whosoever shall receive me receiveth him that sent me: for he that is least [less, little, small] among you all, the same
shall be great (Luke 9:48). In other words, we must come to the realization that we as spiritual children are not fully mature, that
we are not all knowing and all powerful, and that we are as dependent upon Christ for salvation and eternal life as children are upon
their natural mothers and fathers for survival and temporal life. I believe this change from arrogance to humility is what takes place
at conversion. We are "converted" when we humble ourselves as little children, not when we become believers in Christ. However, our
conversion then allows us to believe in and submit to Christ. The same concept applies when the "spirit" of a horse is "broken," and
the horse no longer is rebellious and performs his or her own will, but now submits completely to the guidance and will of its rider
and owner. In our relationship with God, we are converted from arrogance, rebellion and rejection of God to humility, submission and
acceptance of God. It is this conversion that allows Christ to save us from the Father's wrath. The Lord not only said that unless
we were converted to the humility of little children we would not enter the kingdom of heaven, but He also then began a discourse
as to how important this humility is. Christ said, But whoso shall offend [trip up, entice to sin, commit apostasy, or commit acts
that displease the heavenly Father] one of these little ones which [have converted from arrogance to humility and as a result] believe
in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto
the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! (Mat 18:6-7).
Christ clarified that humble individuals are so important to Him that anyone who entices an individual who has humbled him or herself
before God to trip up spiritually or sin, it would be better for him that a millstone were hanged about his neck and that he were
drowned in the sea. Christ specifically says "woe unto" those that offend these humbled individuals. "Woe" means that anyone who offends
should, or will, feel extremely grieved. This is a very serious threat by the Lord, and we should remember this threat whenever we
even come close to "offending" a believer.
WHOSOEVER SHALL RECEIVE ONE SUCH LITTLE CHILD
The Lord not only told the consequences
of offending an humble individual, but He also explained the reward of accepting and treating favorably one of these humbled individuals.
He said, "whosoever shall receive [receive, accept] one such little child [humbled individual] in my name receiveth[accepts] me" (Mat
18:5). Christ considers that He personally is being received and accepted when we accept an humbled believer. Christ explains in detail
how important it is that we believers not offend others, particularly other believers. He said, Wherefore if thy hand or thy foot
offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two
hands or two feet to be cast into everlasting fire (Mat 18:8-9). The Lord specifically says that we are better off cutting off our
own hand or foot than to allow that hand or foot [or any member] to offend a believer, and that if our own eye offends us or others,
we should pluck it out and cast it from us. In fact, the Lord clarifies that offending can cause us to be cast into "everlasting fire"
or "hell fire," rather than "into life." Christ then gives another stern warning saying, Take heed that ye despise [think against,
disesteem] not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which
is in heaven. For the Son of man is come to save that which was lost (Mat 18:10-11). In these verses, Christ not only warns us not
to criticize and reject believers that have humbled themselves before Him, but clarifies that we are to esteem these individuals.
He adds that "their angels" are watching over them, are secretly aware of how these little ones are treated, and will keep the Father
informed when these little ones that believe in Him are offended. God is not only omniscient, or all knowing, but the angels of the
converted also keep Him informed. Beloved, beware of offending others, particularly believers.
TO SAVE THAT WHICH WAS LOST
The
Lord then clarified why humble believers were so important. Christ said, For the Son of man is come to save that which was lost (Mat
18:11), and Even so it is not the will of your Father which is in heaven, that one of these little [humbled, converted] ones should
perish (Mat 18:14). Individuals that have become God's little children by humbling themselves are important to Christ and His Father
because (1) it is God the Father's will that not one of these humbled believers be lost, and (2) saving them was why God the Father
sent the Son of Man to come to earth and be crucified. Jesus in essence was saying, "I came to save that which was lost, this was
My calling and purpose, this was why my Father sent me." Jesus has made it clear in Scriptures that His Father had sent Him, saying
to the Jews, Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came
I of myself, but he sent me (John 8:42). In order to make this purpose more clear and easier to understand the Lord then tells a story,
He gives us the parable of the lost sheep. The Lord said, How think ye? if a man have an hundred sheep, and one of them be gone astray,
doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?" And if so be that he
find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray (Mat 18:12-13).
This parable of course spiritually represents Christ [the man] who seeks to find [restore fellowship with God the Father] individuals
who were lost [separated from fe owship with God the Father]. As the apostle John said, That which we have seen and heard declare
we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ (1
John 1:3). Those who have gone astray have lost fellowship with God the Father and His son, and Christ's purpose is For the Son of
man is come to save [from destruction] that which was lost [had no fellowship with God, and as a result destined for destruction]
(Mat 18:11), and because it is not the will of your Father which is in heaven, that one of these little ones should perish [lost,
die, be destroyed] (Mat 18:14). In all of these verses, God makes it clear that He loves the humble individual [little child] and
that His primary purpose is to save this individual from death or destruction. Is this not what He meant when He said, And whosoever
shall exalt himself shall be abased; and he that shall humble himself shall be exalted [elevated, lifted up, be given eternal life]
(Mat 23:12).
IF THY BROTHER SHALL TRESPASS AGAINST THEE
The Lord then describes in detail not only how believers should
respond when a brother [another believer] sins against us, but again refers to the importance of humility. He says, 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 (Mat 18:15). Christ defines a brother as a fellow believer when He says, For whosoever shall do the will of God, the same
is my brother, and my sister, and mother (Mark 3:35). If we can identify a brother because he or she does the will of God, what then
is God's will? The apostle Mark defined for us the will of God saying, For this is the will of God, even your sanctification [purity,
holiness], that ye should abstain from fornication: (1 Th 4:3). Even though Mark specifically mentions "abstaining from fornication"
and is specifically speaking of personal, daily, bodily holiness here, individuals are eternally sanctified because of the crucifixion
of Christ and our faith in Him. Individuals are sanctified through the offering of the body of Jesus Christ once for all (Heb 10:10),by the Holy Ghost (Rom 15:16), and by faith [in Jesus as the Christ] (Acts 26:18). Scripture defines a "brother" as an individual
who does the will of God, and an individual does the will of God by becoming sanctified, and an individual becomes sanctified because
and when he or she believes that Jesus is the Christ, the Messiah, the Son of God. In essence, the faith in Christ of a believer sanctifies
him or her, and this is the will of God. In this verse, the Lord instructs us to first go and talk with a brother who has sinned against
us between thee and him alone, and if he shall hear thee [hear as well as respond appropriately], thou hast gained thy brother (Matt
18:15). I believe this "hearing" that Christ mentions here refers to the individual who has "offended one of these little ones which
believe in me." In essence the Lord is saying that an humbled individual should and will admit and confess their sin against a fellow
believer when that sin has been pointed out, whereas an "unconverted" [arrogant, rebellious, and unsaved] individual will not. The
Lord then says, if he shall hear [respond humbly by confessing to you his or her sin], thou hast gained thy brother. What are we to
do if the brother that has sinned against us does not respond humbly when we confront him or her? The Lord instructs us that 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 [heard
and verified] (Mat 18:16). We are to take two or three witnesses with us so that what everyone says may be verified. In other words,
if the individual continues to arrogantly deny his or her sin against us, two or three other individuals are to witness this denial.
The Lord goes even further with this, saying, And if he shall neglect to hear them [the two or three witnesses], tell it unto the
church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican (Mat 18:17). In other words, if
they continue to refuse to humble themselves, we are to avoid them.
WHATSOEVER YE SHALL BIND ON EARTH
Then, in what appears
to be a change of direction, Christ says an unusual thing: 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 (Mat 18:18). What do binding and loosing mean, and what
do they have to do with the story of this individual who has sinned against us? Although coming to an understanding of binding and
loosing is difficult and elusive, two possible definitions can be offered. First, some scholars suggest that "binding" would be used
in reference to something illegal, undesirable, disallowed or discouraged. In other words, an undesirable or illegal act or behavior
would be "bound" up, restrained, and eliminated from our life. "Loosing" would refer to something legal, desirable, allowed, or encouraged,
and therefore "loosed" or allowed to operate in one's life. As an example, one might loose the commandments, study of the Scriptures,
or prayer in their life, but bind cursing, laziness or drunkenness in their life. Other scholars suggest a second definition in which
"binding" refers to something that we are "bound" or intimately intertwined with, like the strands in a knitted sweater, whereas "loosing"
refers to the separation of two objects, like the unraveling of the strands in a knitted sweater. With my current understanding, I
tend to prefer this second definition simply because the Concordance definitions of bind and loose tend to be more consistent with
this second definition. The word "bind" is the Greek word "deo" which means to "be in bonds, knit, tie, or wind." The word "loose"
is the Greek word "luo" which means to "break up, dissolve, or put off." In the Concordance, binding seems to be more consistent with
being closely intertwined in a relationship whereas loosing seems more consistent with the dissolving or breaking up of a relationship.
In explaining his understanding of the definition of binding and loosing, Greek scholar Spiros Zodhiates in his Hebrew-Greek Key Study
Bible offers some very interesting footnotes. He says in Matt 18:18 the two verbs "dedemenon" [bind] and "lelumenon" [loose] are both
perfect passive participles which should have been translated respectively as "having been bound" and as "having been loosed" already
in the heavens. Zodhiates emphasizes that believers on earth can only confirm what has already taken place in heaven. According to
Dr. Zodhiates, binding and loosing refer to determining, and then emulating, what God has already included [bound] or excluded [loosed]
according to His heavenly will and standards. I tend to agree with Dr. Zodhiates' comments which say that binding refers to something
we have a close relationship with, whereas loosing refers to something to be excluded from our life. I personally believe than when
He was speaking with Peter, what Christ referred to as the "key to the kingdom" (Mat 16:19) is seeking God's will and standards, and
then following them [binding and loosing in our lives what God has already bound and loosed in the heavens], rather than men seeking
their own will and standards here on earth and then asking God to approve and implement them. In Matt 18:18, I believe the Lord is
saying that when an individual sins against one of the little ones that believe in Him, and that individual refuses to confess that
sin to two or three witnesses [or the entire church] who have verified and "agreed" that a trespass has taken place, that individual,
because of their continued arrogance, should be avoided. We as believers are no longer to be "bound" to these arrogant individuals,
but "loosed" from their company not because we have decided to do this, but because the separation of this individual from us has
already taken place and has been ordained spiritually in heaven. I believe the reason God the Father would have us separate ourselves
from this individual is not because of their sin against us, but because of their continued arrogant refusal to confess their sin
to us, two or three witnesses, or even the entire church. God is interested in their humility, because as He said except ye be converted [to
humility], and become as little children, ye shall not enter into the kingdom of heaven, and Whosoever therefore shall humble himself as
this little child, the same is greatest in the kingdom of heaven (Matt 18:3-4). The Lord clarified His reaction to those who commit
offenses or sin when He said, Woe unto the world because of offences! for it must needs be that offences come; but woe to that man
by whom the offence cometh! (Mat 18:7) The Lord also clearly tells us how we should respond to offenses, and to those who bring the
offense, when He said, if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with
one eye, rather than having two eyes to be cast into hell fire (Mat 18:9). It is clear from Scripture that when an individual trespasses
[offends, sins] against us and refuses to humble themselves by confessing their offense, we are to separate [loose] ourselves from
them.
IF TWO OF YOU SHALL AGREE
After all His discussion about conversion, humility, offenses, binding and loosing, the
Lord then said, Again I say unto you, That if two [or three] of you [witnesses] shall agree on earth as touching any thing that they
shall ask, it shall be done for them of my Father which is in heaven (Mat 18:19). In verse 19, the word "agree" is translated from
the Greek word "sumphoneo," which means "to be harmonious, be in accord with, be suitable, or concur." Other than in Chapter 18 of
Matthew, the Greek word "sumphoneo" occurs only five times in the New Testament: twice in the parable of the laborers in which the
householder "agreed" with the labourers for a penny a day wages (Matt 20:2-13), once in which the Lord explained that new cloth would
not "agree" with old garment (Luke 5:36), once when Ananias and his wife Sapphira "agreed" together to attempt to deceive and tempt
the Spirit of the Lord (Acts 5:9), and once regarding how the words of old Testament prophets "agreed" with what Paul and Barnabus
were saying regarding God's visitation of the Gentiles (Acts 15:15). Using verse 19 by itself to justify the doctrinal view that when
two or more believers "agree" with each other, they can receive from God whatever they ask is erroneous and dangerous for several
reasons. First, as we mentioned, "agreement" in this context occurs in only one verse in the New Testament. In my opinion, one verse
is poor justification on which to base a doctrine. Second, in the context of Matthew Chapter 18, what is specifically "agreed" upon
is the fact that a brother has "trespassed against thee" (Mat 18:15), and not that two or more persons who agree about something can
have whatever they ask. Third, when the Lord uses the word "Again" (Matt 18:19), He is reemphasizing the point of verse 18 that following
prayer in seeking God's will and direction, whatever we are bound to or loosed from has already been bound or loosed in Heaven by
God the Father. We are able to respond to this sinner "as a heathen man and a publican" because "whatsoever ye shall loose on earth
shall be as having been already loosed by God the Father in the heavenlies." In other words, God has already ordained your agreement
with one or two more witnesses that sin has taken place. Fourth, when the Lord says that if two or more of us shall agree on earth
as touching [regarding] any thing that they shall ask, it shall be done for them of my Father which is in heaven," we must recognize
that we as witnesses are "asking." The logic is that if we as witnesses and believers can automatically receive from God anything
we ask if we just "agree," why then would we have to "ask" for anything? If we are having to ask, "what and to whom are we asking?"
I believe that what we are [or should be] asking for is not that our will be accepted and then accomplished by God, but that we are
seeking God's mind and will regarding a matter. Who we are asking is God Himself. Fifth, if believers can receive from God whatever
they ask for by simply agreeing, why are so many believers "agreeing" with each other about so many issues and not receiving what
they have agreed upon? The answer is simple: they are agreeing about something that is not God's will. We only receive what we ask
for when it's consistent with God's will and purpose. Christ made this perfectly clear when He said, And this is the confidence that
we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask,
we know that we have the petitions that we desired of him (1 John 5:14-15). The apostle James tells us why we do not receive what
we agree upon when he said, Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts [and not according
to God's will] (James 4:3). Christ then summarizes why two or more believers who are following God's will through prayer will be given
what they are asking when He said, For where two or three are gathered together in my name [according to my will, purpose, and plans] there
am I in the midst of them (Mat 18:20). When two or three [or the entire church] seek God's will and plan first, He is always there
in the midst of them. When, after seeking God's will through prayer, we "agree" together and ask for something according to His will
and plans, have we not then "humbled ourselves as a little child" and become, in God's view, "the greatest in the kingdom of heaven."
It is only then That if two [or three, or the entire church] of you shall agree on earth as touching any thing that they shall ask,
it shall be done for them of my Father which is in heaven (Mat 18:19). AMEN.
THE CHRISTIAN HERALD
A
Judeo-Christian Bible Study
I WILL MAKE A NEW COVENANT WITH THE
HOUSE OF ISRAEL
"Behold, the days come, saith the LORD, that I will make a new covenant with
the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took
them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith
the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my
law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach
no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them
unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more”
(Jeremiah 31:31-34).
"Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall
of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary
in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially
unto them who are of the household of faith”
(Galatians 6:7-10).
"My tears have been my meat day and night, while they continually say unto me, Where is thy God? When I remember these things,
I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise,
with a multitude that kept holyday. Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I
shall yet praise him for the help of his countenance"
(Psalms 42:3-5).
“Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which
ye have learned; and
avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly;
and by good words
and fair speeches deceive
the hearts
of the simple”
(Romans 16:17-18).
