Misquotes: Where two or three are gathered ...
(Editorial - November 2001)
Where two or three are gathered in my name, there am I in the midst of them (Matt. 18:20) is often quoted for assurance the Lord is with even small ecclesias. The fact is true enough: the Lord is there with three or two or one, because God is omnipresent. We can cite Psalm 139:7-10 which clearly provides such assurance. We can also infer omnipresence from the Exodus account: the Lord God appeared both to the entire congregation (e.g., Numbers 10:34) and the solitary high priest on the Day of Atonement (Lev. 16:2). Whether alone in prayer or singing with a thousand other voices, God is always in our presence -- and vice versa, of course.
While it is certainly true God’s presence abides at the small assembly, that’s not what these verses in Matthew 18 are speaking about.
Noting the context
Let’s approach this passage in context. Just a few verses prior, in the
discussion of dealing with an offending brother, the Lord Jesus teaches us to take one or
two others along if we have trouble resolving the issue. Now we can account for "two
or three": the offended brother plus one or two witnesses (Matt. 18:16). The two
or three are gathered together for the purpose of dealing with an offense on the part of
another.
Knowing the immediate antecedent leads us to two options. One conclusion could be that God is with us in the sense that when an offended brother, and those he has invited to go with him, confront a wayward brother or sister, God will uphold their decision.
Another interpretation runs along cautionary lines -- watch out what you do, because God is watching you.
Is this latter the message? We think so as this second option has better contextual support; so let’s take a look at the entirety of Matthew 18 for a finer resolution. Key words and themes carry the topic along. Looking at the whole sequence will help us nestle the "two or three" phrase into a meaningful niche.
A lesson to humility
The chapter opens with the disciples asking Jesus, "Who would be greatest in
the kingdom?" Jesus answered by calling a little child to stand among them and
declaring that we must become as little children to enter the kingdom. The Lord is not
admonishing us to become childish or even childlike, however. Two key descriptors, "humbles
himself" (v.4) and "believe in me" (v.6), clarify and qualify
the use of the child example. When we, as believing adults, accept the limitations of our
knowledge, experience and judgment, we can become the children of God. It’s humbling
to admit our limitations and take the position of one who is learning and
growing—thus the child example. In God’s eyes we’re just children groping
for the way. We need much help, support, and nurturing.
The Lord graphically emphasizes the sin of leading such a little one astray. Better to plummet to the depths with a millstone necklace. Likewise, we can lead ourselves astray. Sin will come, but woe to the person who abets it in others or who fails to control his or her own appetites (vv. 7-9).
Cherish even lost sheep
The narrative continues, "See that you do not despise one of these little
ones." Jesus speaks not of literal children, but of those "who have
humbled themselves and believe in me."
It may be relatively easy to cherish the little ones when all is well. If the faith of a little one should lapse, however, we can easily despise them. Two parables in this chapter address the issue of how we regard those who have lapsed. The shepherd showed goodwill to his sheep (vv. 12-14), while the miserly servant despised his coworker (vv. 28-30).
Now comes the text in question. The lead-up so far tells us that we can either help or hinder those whom we accept as "children in Christ." The key issue focuses on how we should treat an erring brother or sister. We can either help or hinder in the recovery. (Textual support for the words "against you" (v. 15) varies. The context seems to support inclusion).
Saving the erring brother
First, we attempt personal support and reconciliation. If this falls short, enlist the
aid of one or two others. The goal of this, of course, remains reconciliation of the
erring brother, as in the parable of the lost sheep immediately preceding.
Sometimes our attempts to help out go awry, especially when people just aren’t ready for the help we want to give them. Even the ecclesia (v. 17) can fail to redirect someone set on his or her own way.
Note that Jesus shifts from the straightforward and literal to the figurative when he classes the persistently errant brother as a "pagan or tax collector" (v. 17). In verse 6, he was a "little one who believes in me." Still a child of the kingdom, but now wandering from the way of righteousness, the little child becomes a "pagan" or a "tax collector." In the gospels, however, some of these repented, so we don’t give up even when all immediate efforts fail. It just might take another start at another time.
Binding and loosing
Then comes the phrase about binding and loosing things in heaven (v. 18). Many
expositors dance around the plain meaning by invoking Greek tenses to explain the phrase.
That may apply grammatically, but it’s not necessary if we take the saying in the
whole context of sin and reconciliation as laid out in Matthew 18. You lead a little one
in Christ astray? Perhaps we have loosed ourselves from the kingdom. You restore one to
faith? God will see that, too. How we treat others will inscribe our names for good or
evil in the register of heaven. What gets bound or loosed is not what we decide about the
ecclesial standing of others. Rather, it is our own fate which hangs on our attitude and
behavior toward erring brothers and sisters. The saying may seem enigmatic, but it really
only says that we get what we deserve.
The statement "if two on earth agree about anything you ask for it will be done for you by my father in heaven" (v. 19) sounds pretty broad, but a study of similar statements of Jesus reveals that they all occur in contexts of forgiveness. The seemingly open "ask anything" means "any offense will be forgiven — God’s grace has no limit." If offender and offended agree the issue is settled, then it is — between them, and between offender and God. Moreover, the forgiver, having practiced forgiveness, can receive forgiveness himself (Matt. 6:14-15).
Unforgiving steward
Lastly comes the great parable of a servant forgiven a massive debt by his master. The
servant then exacts recompense from another servant whose debt amounted to merely one
five-hundredth of one percent of the first servant’s forgiven debt. The point is
clear: you’ve got bushels of unrighteousness, why do you seek to imprison your
brother over a few grains of sin against you?
Helping to save
Now we can consider "two or three gathered together" in its full
context. It’s nested amidst a variety of teachings which all reflect on supporting,
not browbeating, a brother or sister overcome by sin. If we are high-minded, demanding and
uncharitable, we identify ourselves with the unforgiving debtor. If we show patience,
charity, forgiveness and helpfulness, we become as those who seek lost sheep.
When we engage in the difficult and complicated process of restoration and reconciliation, the Lord reminds us that however we treat others, so will he render unto us. "For when two or three are gathered together in my name [forgiving and attempting to help someone who has fallen away or sinned against you], there am I [acting as the judge of all parties] in the midst of them." Simply put, God judges us as we give Him cause to do, especially in the matter of forgiveness.
David Levin