Jesus commanded his disciples not to disdain the “little ones.” Emphasizing the preciousness of those whom others may regard as insignificant, he revealed that “their angels in heaven” always beheld his Father’s face. This indicates that angels in the presence of the Most High are personally concerned about the welfare of believers and take note of any injury that may be inflicted upon them and are willing to aid them in their time of need. The closeness of these angels to the heavenly Father also shows that any kind of mistreatment would be known to him and would merit condemnatory judgment. (Matthew 18:10)

With a parable, Jesus then illustrated his Father’s loving concern and care for believers. A man owning 100 sheep would leave the 99 to pasture on the heights and search for the one that had wandered off. “Amen” (truly), said Jesus, on finding the one lost sheep, he would rejoice more over it than over the 99 that had not strayed. Applying the point of the parable, the Son of God said that it was not his Father’s will that one of the insignificant ones be lost. (Matthew 18:12-14; see the Notes section regarding Matthew 18:11.)

In harmony with God’s will, every effort should be made to restore a “brother” or a believer who may have stumbled into sin. When sinned against, the injured believer should go to the offender and, to him alone, expose the wrong, reproving him. If the transgressor listens and acknowledges his sin, he would be “gained” as a brother or helped to remain a brother or beloved fellow believer. If, however, he refuses to listen, the injured believer should take one or two fellow believers along to speak to the transgressor. This action would be in keeping with the legal principle that every matter be established “by the mouth of two or three witnesses.” If the offender still refuses to acknowledge his guilt and to seek forgiveness, the wrong should come before the community of believers. If even then the erring one cannot be persuaded to acknowledge his sin and be motivated to change, he would be regarded like a tax collector or a man of the nations. This would signify that the community of believers would not choose to have close fellowship with him, as he did not want to be forgiven of his sin and, therefore, had no desire to be, or remain, a “brother.” (Matthew 18:15-17)

The “binding” and “loosing” about which Jesus next spoke is one in which believers share as a community. (Matthew 18:18) If the transgressor persisted in his sinful course despite all efforts to help him to come to repentance, the “binding” would indicate that his conduct could not be tolerated and he would be shut out from close fellowship with the community of believers. The “loosing,” on the other hand, would indicate that he had been forgiven and remained a part of that community. (For comments on Matthew 16:19, see the section “Peter’s Confession and Christ’s Response” and the accompanying “Notes”; for additional information on Matthew 18:18, see the Notes section.)

According to numerous manuscripts, Jesus’ next words include the solemn “amen” (truly) before “I say to you.” The subject is prayer. If two believers “agree on earth” to unite in a specific petition respecting any matter, the heavenly Father would respond. (Matthew 18:19) As believers, their request would be in harmony with God’s will, and this assured that they would be granted a favorable hearing. In view of the context, prayer concerning an erring brother would have been an appropriate matter. (Compare 1 John 5:14-16.)

Even when two or three believers are assembled in his “name,” the Son of God promised to be in their midst. (Matthew 18:20) Their being gathered in his name would indicate that their fellowship with one another is based on a recognition of Christ as their mutual Lord. Therefore, in spirit, he would be with them, assuring that their prayers would be heard.

This also points to the fact that any “binding” and “loosing” would be in harmony with God’s will, as Jesus would be with the community of believers in all actions guided by holy spirit. Decisions that are merely the product of the exercise of human authority would not be confirmed in heaven, as any gathering where such decisions are reached could not be considered as having taken place in Jesus’ name. In such a case, his authority would not have been recognized and his guidance would not have been followed. (Compare 1 Corinthians 5:1-5.)

Notes:

The words of Matthew 18:11 (“the Son of Man came to save the lost”) are missing in the oldest extant manuscripts but are found in many later manuscripts.

As in Matthew 16:19 (also here at Matthew 18:18), the Greek passive participles for “bound” and “loosed” are in the perfect tense. For this reason, some regard the binding and loosing as already having taken place in heaven. Kenneth S. Wuest, in his expanded translation expressed this meaning with his rendering, “Whatever you forbid [bind] on earth, shall have already been forbidden [bound] in heaven. And whatever you permit [loose] on earth, shall have already been permitted [loosed] in heaven.”