初信造就 › 第二三篇　赦免和挽回

第二三篇　赦免和挽回

📖 研读 🎵 朗读 📊 汇集 🇬🇧 English 📋 对照
　　读经：
　　太十八21~35：“那时彼得进前来，对耶稣说，主啊，我弟兄得罪我，我当饶恕他几次呢？到七次可以么？耶稣说，我对你说，不是到七次，乃是到七十个七次。天国好像一个王，要和他仆人算账。才算的时候，有人带了一个欠一千万银子的来。因为他没有什么偿还之物，主人吩咐把他和他妻子儿女，并一切所有的都卖了偿还。那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。那仆人的主人，就动了慈心，把他释放了，并且免了他的债。那仆人出来，遇见他的一个同伴，欠他十两银子，便揪着他，掐住他的喉咙，说，你把所欠的还我。他的同伴就俯伏央求他，说，宽容我吧，将来我必还清。他不肯，竟去把他下在监里，等他还了所欠的债。众同伴看见他所作的事，就甚忧愁，去把这事都告诉了主人。于是主人叫了他来，对他说，你这恶奴才，你央求我，我就把你所欠的都免了；你不应当怜恤你的同伴，像我怜恤你么？主人就大怒，把他交给掌刑的，等他还清了所欠的债。你们各人，若不从心里饶恕你的弟兄，我天父也要这样待你们了。”
　　15~20节：“倘若你的弟兄得罪你，你就去趁着只有他和你在一处的时候，指出他的错来；他若听你，你便得了你的弟兄。他若不听，你就另外带一两个人同去，要凭两三个人的口作见证，句句都可定准。若是不听他们，就告诉教会；若是不听教会，就看他像外邦人和税吏一样。我实在告诉你们，凡你们在地上所捆绑的，在天上也要捆绑；凡你们在地上所释放的，在天上也要释放。我又告诉你们，若是你们中间有两个人在地上，同心合意的求什么事，我在天上的父，必为他们成全。因为无论在哪里，有两三个人奉我名聚会，那里就有我在他们中间。”
　　路十七3~5：“你们要谨慎；若是你的弟兄得罪你，就劝戒他；他若懊悔，就饶恕他。倘若他一天七次得罪你，又七次回转说，我懊悔了，你总要饶恕他。使徒对主说，求主增我们的信心。”
　　有一个问题是必须解决的，就是如果有弟兄得罪了我们，我们该怎么办？不是我们得罪了人，乃是人得罪了我们，该怎么办？把上面所读的这三处圣经合起来看，主告诉我们，如果有弟兄得罪我们，我们不只要赦免他，并且还要挽回他。现在我们先来看赦免这件事。
　
　
　　太十八21~22∶“那时彼得进前来，对耶稣说，主啊，我弟兄得罪我，我当饶恕他几次呢？到七次可以么？耶稣说，我对你说，不是到七次，乃是到七十个七次。”
　　路十七3~4“你们要谨慎；若是你的弟兄得罪你，就劝戒他；他若懊悔，就饶恕他。倘若他一天七次得罪你，又七次回转说，我懊悔了，你总要饶恕他。”
　　马太福音是说，赦免弟兄不只七次，是到七十个七次。路加福音是说，一个弟兄一天七次得罪你，又七次回转说懊悔了，你总要赦免他。不管他的懊悔是真的或是假的，只要他这样说，你就要赦免他。他的真假不是我们的事，我们总当赦免他。
　　七次不算多，但是一天七次也不算少。同样的事，一天作七次；同一个人，一天七次向你说我得罪你；若是这样，你还会相信他是诚心认错么？恐怕你要说，他是口里说说罢了。所以路十七5说，“使徒对主说，求主加增我们的信心。”他们觉得这是一个难处，－路加一个弟兄一天七次得罪人，又七次回转说懊悔了，好像这是不可置信的，好像他们信不来，所以说，“求主加增我们的信心。”可是神的儿女在这一种的情形之下，还是应该赦免。弟兄得罪我们，我们不应该把罪留在那里一直记念着。
　
　　主在这里引一个比喻：“天国好像一个王，要和他仆人算账。才算的时候，有人带了一个欠一千万银子的来。因为他没有什么偿还之物，主人吩咐把他和他妻子儿女，并一切所有的都卖了偿还。那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。那仆人的主人，就动了慈心，把他释放了，并且免了他的债。”（太十八23~27）
　　这一个仆人在神面前所亏欠的，是千万的银子，是非常大的数目。他自己是没有力量偿还的，因为“他没有什么偿还之物。”我们对于神所有的亏欠，总是无法偿还的，与人亏欠我们的数目相比，差得太多了。每一个神的儿女对于他自己对神的亏欠，有了正当地估价，他才会对弟兄的亏欠，有宽大的赦免。我们如果忘记了自己在神面前所蒙的恩典是何等大，就可能变成一个非常寡恩的人。我们需要看见自己亏欠神的数目是何等大，才能看见别人所亏欠我们的是何等有限。
　　主人因为仆人没有什么偿还之物，就吩咐说，“把他和他妻子儿女，并一切所有的都卖了偿还。”其实，就是把他所有的都卖了来偿还，还是没有方法还清的，所以，“那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。”
　　人很少清楚知道什么叫作恩典，什么叫作福音。人在神面前常以为今天他所不能的，将来他总能；今天他所作不到的，将来他总作得到。在这里，你看这一个仆人，他如果把一切都卖掉，还是不够还的，他就说，“主啊，宽容我，将来我都要还清。”他以为他的存心是好的，不是要赖债，乃是求主人给他更多的时间，他将来都要还清。其实，这是不认识恩典的人所有的打算。
　　“那仆人的主人，就动了慈心，把他释放了，并且免了他的债。”这就是福音。福音，不是神按着你的意思替你作事。虽然你说“主啊，宽容我，将来我都要还清，”主却不是说“你有多少先拿来，后来再还清；”主乃是免了你所欠的债。人的祷告祈求，远赶不上所赐给我们的恩典。我们的主，是按着祂所有的替我们作，是按着祂所有的答应我们的祷告。这一个主人，把这一个欠他债的仆人释放了，并且免了他的债。这就是神的恩典，这就是神的度量。任何在神面前求恩典的人，主都给他恩典，纵然他对于恩典的认识非常的小。这一个原则，是我们应该看见的。主喜欢给恩典，只要你稍微有一点意思求恩典，主就给你恩典，主就是怕人不求。人只要稍微有一点盼望，说“主啊，你施恩给我，”主总是施恩给他。并且主所赐的恩典，是要作到祂自己满意。也许你以为讨一块钱就够，但祂不是给你一块，乃是给你一千万。祂总是要作到祂满意为止。祂作的事，必须与祂自己相称。你一块钱收得进去，神却拿不出这样小的数目来。祂不拿出则已，要拿出就要按着祂的度量拿出来。
　　我们要知道，救恩乃是按着神的度量作在人的身上。救恩不是按着人的思想作在人的身上，救恩乃是按着神的思想、神的打算成功在人的身上。
　　在十字架上的那个强盗求主说，“你得国降临的时候，求你记念我。”主听见了他的祷告，却不是照着他的这一个祷告答应他，主乃是说，“今日你要同我在乐园里了。”（路二三42~43）救恩，乃是神按着自己的思想救人，不是按着罪人的思想救人。不是罪人的那一个有限的思想在那里想神要怎样替他作，乃是神按着祂自己的思想来作在罪人的身上。所以，主不是等到得国降临的时候才记念他，乃是应许他今天就在乐园里。
　　那一个税吏在殿里祷告，他用手捶着胸说，“神啊，开恩可怜我这个罪人！”他至多只是在神面前求可怜他，可是神听见了他的祷告，并不是照他这一个祷告来答应他。主那稣乃是说，“这人回家去，比那人倒算为义了。”（路十八9~14）换句话说，这一个罪人回去，就得着了称义。这是远超过罪人所想的。罪人自己没有想到称义，只是求可怜而已，神却说，这一个人是称为义了。意思就是神看他好像没有犯过罪一样，神看他是有义的了。不只他的罪得着了赦免，并且他这一个人被神称义了。由此可见，神不是按着人的思想来成就祂的救恩，乃是按着祂自己的思想来成就祂的救恩。
　　浪子回家（路十五11~32）也有同样的情形。当他在远方还没有遇见父亲的时候，他是预备回家去作仆人的。但是，当他到了家里之后，父亲并没有叫他作仆人，反而吩咐人把那上好的袍子拿出来给他穿，把戒指戴在他指头上，把鞋穿在他脚上，把那肥牛犊宰了，吃喝快乐，因为他这一个儿子，是死而复活，失而又得的。从这里我们也能看到，神不是按着我们罪人所想的来成就祂的救恩，乃是按着祂自己所想的来成就祂的救恩。
　　还有，马可二章告诉我们，有四个人把一个瘫子抬到主耶稣那里去，因为人多，不得近前，就把主耶稣所在的房子拆了房顶，把瘫子连所躺卧的褥子都缒下去，盼望主耶稣医治瘫子，使他能起来行走，但是，主耶稣说，“小子，你的罪赦了。”（5）主那稣不只要医治他，并且更要赦免他的罪。这也告诉我们，神要作到祂自己满意为止。你尽管到神面前去求，求得够也罢，求得不够也罢，神总是要作到祂自己满意为止，不是作到罪人满意为止。所以，我们对于救恩的思想，不要从自己这一边来看，而要从神那一边来看。
　
　　神在我们身上有一个盼望：凡需要得着恩典的人，都得学习给人恩典。凡蒙恩的人，都得学习施恩典。人如果接受的是恩典，神就盼望他给人的也是恩典。
　　太十八28~29，“那仆人出来，遇见他的一个同伴，欠他十两银子，便揪着他，掐住他的喉咙，说，你把所欠的还我。他的同伴就俯伏央求他，说，宽容我吧，将来我必还清。”主在这里给我们看见，我们所欠的是一千万银子，别人欠我们的不过是十两银子。当我们对主说，“主啊，宽容我，将来我要还清”的时候，主不但释放了我们，并且还免了我们的债。你的同伴，就是你的弟兄，他无论如何得罪你，至多是欠你十两银子而已。他也对你说，“宽容我吧，将来我必还清。”他和你同样的盼望，同样的要求，你怎么能不宽容他呢？但是，这一个仆人“不肯，竟去把他下在监里，等他还了所欠的债。”（30）
　　主引这一个比喻来给我们看见，一个不赦免别人的人，在神看来，是何等的无理。你如果不赦免你的弟兄，你就是这一个仆人。我们读这一个比喻的时候，我们觉得这人真是没有道理。主人免了他千万银子的债，他却不肯免去人十两银子的债，竟把人下在监里，等人把所欠的还清。他是何等的讲“公义！”我们要知道，信徒待自己应该根据公义，但待别人应该根据恩典。不是说弟兄不亏欠你，主也知道他亏欠你。但是，主给我们清楚地看见，一个信主的人对于弟兄如果不能赦免，这一个人就不是以恩典对待人，这一个人在神面前缺少恩典。
　　31~33节，“众同伴看见他所作的事，就甚忧愁，去把这事都告诉了主人。于是主人叫了他来，对他说，你这恶奴才，你央求我，我就把你所欠的都免了；你不应当怜恤你的同伴，像我怜恤你么？”主怎样对待你，主也盼望你怎样待别人。主没有按着公义向你要求，主也不盼望你按着公义向别人要求。主是按着怜恤免了你的债，主也盼望你按着怜恤免别人的债。主用什么量器量给你，主也盼望你用什么量器量给别人。主乃是用十足的升斗，连摇带按、上尖下流的恩待你，主盼望你也用十足的升斗，连摇带按、上尖下流的去恩待人。主怎样对待你，主盼望你也怎样对待你的弟兄。
　　在神面前有一件最难看的事，就是一个得了赦免的人，竟不肯赦免别人。一个蒙赦免的人而不赦免别人，一个蒙怜恤的人而不怜恤别人，没有一件事比这个更难看。人不应当接受了恩典而不给人恩典。人必须学习在神面前看见，主如何对待我，我也当如何对待人。接受恩典的人，拒绝给人恩典，这是最难看的事。蒙了赦免而不赦免人，这是一件非常不好看的事。欠债的人讨债，这是神所定罪的。亏欠的人记念别人亏欠他，这是神所恨恶的。
　　主人问他，“你不应当怜恤你的同伴，像我怜恤你么？”神愿意我们像祂那样怜恤人，所以我们要学习怜恤人，要学习赦免人。蒙了恩典的人，神所赦免的人，要学习免别人的债，赦免别人，怜恤别人，也恩待别人。要仰起头来对主说，“主！你已经免了我一千万银子的债，我愿意赦免所有今天得罪我的人，也赦免将来一切得罪我的人。我有这么大的罪，你尚且赦免我，我也要学习，要学习有一点像你。我愿意赦免别人。”
　
　　接下去，三十四节∶“主人就大怒，把他交给掌刑的，等他还清了所欠的债。”在这里有一个人落在神的管教里，神把他交给掌刑的，要等他还清所欠的债。
　　三十五节∶“你们各人，若不从心里饶恕你的弟兄，我天父也要这样待你们了。”这是严肃的事！我们盼望没有一个人落在神的手里。人要从心里赦免弟兄，像神从心里赦免他一样。我们盼望弟兄姊妹看见，如果有弟兄得罪你，总得在神面前学习赦免。总不应该在那里记念弟兄的罪，总不应该在那里向弟兄讨还。在这一件事情上，神的儿女应当像我们的神。神如何宽大的对待你，神也盼望你如何宽大的对待你的弟兄。
　
　　我们若光是赦免弟兄，那还是消极的，还是不够的。我们还需要挽回他，这就是太十八15~20对于我们的要求。
　
　　太十八15∶“倘若你的弟兄得罪你，你就去趁着只有他和你在一处的时候，指出他的错来。”在神的儿女中，常常有彼此得罪的事。如果有弟兄得罪你，你该怎样作呢？主说，“你就去趁着只有他和你在一处的时候，指出他的错来。”弟兄如果得罪你，你第一件事不是去告诉别人，不是去告诉别的弟兄姊妹，也不是去告诉教会的长老，也不是随便拿来当作谈话的资料，主在这里没有这样的命令。如果弟兄得罪你，你第一件事要作的，乃是去告诉得罪你的弟兄。
　　许多时候的难处在这里，一个弟兄如果得罪了另外一个弟兄，这一个被得罪的弟兄，就替他宣传，东告诉人，西告诉人，一直的告诉出去，全教会也许都知道了，而那个弟兄本人还不知道是怎么一回事。这样告诉人，是弱者的行为；只有弱者有才没有勇气告诉本人，只敢在背后说，不敢在当面说。在背后传说事情、播弄事情，这是不洁净的。不错，我们要对付弟兄的错处，但是主不要我们先去告诉别人。第一要告诉的，应该是他本人，而不是别人。我们若把这一个基本的功课学习好，就能够使教会免去许多的难处。
　　那么，怎样告诉他呢？写信给他么？主没有这样说。主所说的告诉的方法，不是写信，乃是要你去当面对他说。可是，有一点要注意，在他的背后固然不能说，有许多人在一起的时候也不能说。要“只有他和你在一处的时候”才可以说。许多神的儿女，在这一点上失败了，就是当着别人的面说人。可是，主的命令是只有他和你两个人在一起的时候才可以说。换句话说，对付个人的罪，只需要你们两个人，不需要第三个人，绝对不需要。
　　我们在神面前要学习这个功课：绝不能在得罪你的弟兄背后说话，也不能当着许多人的面说他，要在只有他和你两个人在一起的时候指明他的错。你不是在那里说别的事，你不是在那里说别的问题，你是要把你弟兄的错处指出来，这需要有神的恩典，这是神的儿女所该学的功课之一。
　　也许有的弟兄姊妹要说，这样作，不是很麻烦么？不错，是有些麻烦，可是你要照着主的话去行，就不应该怕麻烦。如果你觉得某弟兄得罪你的这一件事是小到一个地步，不需要去对他本人说，那么，也就不需要去告诉别人。如果你觉得这一件事不要紧，很简单，不成问题，不需要告诉他，那么，这一件事也就不需要告诉任何别的人。你不能对于他本人不需要告诉，而对于别人却需要告诉。要就告诉他本人，要就不说。总不能别人都知道了，只有他本人不知道。
　
　　十五节的下半节，“他若听你，你便得了你的弟兄。”这是告诉的目的。你去告诉他本人，目的不是要得着赔偿。你去告诉他，只有一个目的：他如果听你，你便得了你的弟兄。
　　所以，问题不是在你的损失多大，问题是在这一个弟兄这样得罪你，如果这件事不弄清楚，他在神面前就不能过去，交通出了问题，祷告有了拦阻，所以你要去劝他。不是你感觉受伤的问题，乃是你的责任问题。如果光是你个人的感觉受了伤，那是太小的事。如果不过是你的感觉受了伤，你觉得不大成问题的事，你可以过去，那就不必告诉你的弟兄，也不必告诉任何人。对于这一件事情的轻重，没有一个人知道得比你更清楚，你该不该去告诉这一位弟兄，这一个决定的责任就在你身上。谁是最清楚地人，责任就在谁身上。有许多事情，是可以让它过去的，但也有许多事情是必须对付的。如果真的有得罪的事能叫我们的弟兄失落，那么，你总得找只有他和你两个人在一处的时候，去指明他的错。凡不能马虎的，你就不能让这一件事马虎过去；因为你虽然可以过去，他却不能过去，他在神面前出了事情，神没有赦免他。如果弟兄有了错，错到一个地步，在主面前出了问题，那你该知道，这不是小事情，应当去对他说清楚。你要找机会，只有他和你在一处的时候，告诉他说，“弟兄，你这样得罪我，不对。你这样得罪我，会使你在神面前没有路，会使你在神面前有拦阻，有很大的损失。”他如果肯听，“你便得了你的弟兄，”你就挽回了这一位弟兄。
　　今天许多神的儿女不顺服这一段圣经的教训。有的人老是把弟兄的错处对别人说，一直在那里宣传；有的人虽然不对别人说，但是一直不肯赦免，老是放在心里面；有的人赦免了就完事，什么都不管。但是，主不要我们这样。老在那里说人的错，是不对；口里不说，心里却不肯赦免，也不对；只有赦免，没有劝勉，也不对。
　　主不是说，你的弟兄得罪你，你赦免了他，就可以不管了。主给我们看见，被得罪的人，反而有责任去挽回得罪他的人。果得罪你的不是小事情，那你为了他的前途，就有责任去对他说，必须去挽回他，必须想方法去得着你的弟兄。去说的时候，态度要好，存心要对，目的是要挽回你的弟兄。你如果存心是要得着他，你就知道如何指出他的错来。如果你存心不是要挽回他，那反而会加深裂痕。你必须看见，劝勉的目的不是在索取赔偿，不是要拯救你自己的感觉，乃是要挽回你的弟兄。
　
　　你的目的如果是对的，你就知道手续要怎样作。第一，你的灵必须对，然后你所说的话、你说话的方法、你的态度、你的脸色、你的声音、你的语气也都要对。因为你的目的是要得着他，不光是要他晓得他的错。
　　如果你去责备他一顿，虽然你的责备可能是对的，你所说的最重的话也可能是对的，但是，你的态度、声调和脸色，却与你要得着他的目的差得太远了。
　　我们要说一个弟兄好，很容易；要赞美谁，也很容易。我们发脾气去告诉人一件事，那也很容易，只要放松情感，我们就作得来。但是，又要他知道他的错，又要挽回他、得着他，这只有满了恩典的人才能作。自己对了而不骄傲，自己对了而能谦卑，自己对了而能温柔，自己对了而能帮助人知道错，这必须把自己完全摆在一边，才能作得来。
　　我们要知道，主许可一位弟兄得罪你，那是主看上了你，挑选了你，把一个重大的责任放在你身上。你是被挑选的器皿，神要用你去作挽回的工作。
　　如果有一个弟兄得罪你，很小的事，你赦免了他，那就过去了，没有留下别的难处。但是，如果有一个弟兄得罪你到一个地步，不能过去，那你就不能闭起眼睛来，算他没有这件事。因为事情总是在那里，不能抹煞。这些难处如果不解决，就成了教会的重担。教会的能力，常因着重担而被消减；身体的生命，也常因着重担而被消减；执事的工作，也常因着重担而被消减。所以，我们在神面前要学习有事情就得对付。有人得罪你的时候，不要闭起眼睛来不管，要去好好的对付。不过，灵要对，态度要对，话语要对，脸色要对，声调要对。这样，你才能够得着你的弟兄。
　
　　十六节，“他若不听，你就另外带一两个人同去，要凭两三个人的口作见证，句句都可定准。”你一个人到他那里去，用很正当地存心，很好的态度，很温柔的话语，对他说了之后，如果他不听，你就可以去告诉另外的人。但必须等到他不肯接受的时候，才可以去告诉人，绝不是随便去告诉人。
　　神的儿女在两个人之间发生了难处，如果两个人肯一同在前神面前对付，很少事情是不容易解决的。但是，说话一不小心，传到第三者的耳朵里，这一个难处就加重了，就很不容易解决。好像一个伤口，如果没有把外面的东西加进去，那还容易医治；若是把污泥在伤口上擦一擦，那不但增加了痛若，更加增加了医治的困难。把两个人之间的难处告诉第三者，就等于把污泥在伤口上擦一擦。所以在弟兄姊妹中间的难处，总得两个人直接对付。除非他不接受这一个对付，才可以告诉另外一两个人。并且，告诉另外一两个人的目的也不是为着多话，乃是要请他们一同去对他说，一同去帮助他，一同去寻求交通。
　　这另外的一两个人，总得是在主里面有经历的人，有属灵分量的人。你把你们两个人中间的事，摆在他们面前，请他们看这一件事情是如何，是不是这一个弟兄错。这一两个弟兄，要把你们的事在神面前祷告过，察看过，用属灵的力量判断过。如果他们也觉得这一件事是他的错，就和你一同去对这一个弟兄说，“这一件事是你错了。你这样作，你在神面前没有路，你必须悔改，你必须认错。”
　　“要凭两三个人的口作见证，句句都可定准。”这一两个人，必须不是随便说话的人。你不要带多话的人去，多话的人根本不能叫人佩服。要带可靠的、诚实的、有属灵分量的、在主面前有经历的人去，这样就能凭两三个人的口作见证，句句都可定准。
　
　　十七节，“若是不听他们，就告诉教会。”你一个人对付不了，就带一两个人去对付，他如果还不听，那你只能告诉教会了。这里说的告诉教会，不是你当着全教会聚集在一起的时候，把这一件事提出来，乃是去告诉在教会里负责的长老。如果教会的良心也觉得这个弟兄有错，那么他必定是错了。那一个弟兄若是活在神的面前的，就应当放弃自己的看法，接受两三个人的见证；如果不接受两三个人的见证，至少应该接受教会的断案。教会一致的看法，教会一致的意见就是主的心意。他应该知道，不听教会是不对的。他应当学习柔软，不相信自己的感觉，不以为自己的定规是靠得住的，他应当接受教会的感觉。
　　如果再不听，怎么办？十七节下半节：“若是不听教会，就看他像外邦人和税吏一样。”这是很严重的话。换句话说，如果他不听教会，那么所有教会里的弟兄姊妹，都不与他来往。因为他那一个难处不肯对付，所以教会看他像外邦人和税吏一样，与他没有交通。在这里虽然还没有到要革除他的地步，可是弟兄们看他像外邦人和税吏一样，大家不理他。他说话，大家不听；他来擘饼，大家也不理他；他祷告他的，大家不说“阿们；”他要来，让他来；他要走，让他走。大家看他是另外的人。实在说来，神的儿女如果有这样一致的态度，就很容易把他挽回过来。这样的对付他，目的还是为着挽回他。
　　十八节的话，是根据上面的话来的，十八节说，“我实在告诉你们，凡你们在地上所捆绑的，在天上也要捆绑；凡你们在地上所释放的，在天上也要释放。”教会所作的，主在天上承认。如果教会看他有错，而他不听教会，教会就看他像外邦人和税吏一样；这一个，主在天上也承认。
　　19~20所说的话，也是根据上文来的∶“我又告诉你们，若是你们中间有两个人在地上，同心合意的求什么事，我在天上的父，必为他们成全。因为无论在哪里，有两三个人奉我的名聚会，那里就有我在他们中间。”前面说，“要凭两三个人的口作见证，句句都可定准，”这是什么原因呢？这里告诉我们，两三个人的原则，就是教会的原则。如果两三个人同心合意的作一件事，两三个人同心合意地在神面前看一件事，那么神也必定承认这一件事。太十八18~20的话就是根据对付弟兄的事来的。从两三个人到全教会，父在天上要承认他们所作的事。
　　我们在这里要附带说到一个问题，就是教会怎样断定重大的事情。徒十五章告诉我们，弟兄们聚集在一起的时候，大家都可以说话，所有的理由都可以讲。连要守律法的人也可以站起来讲他们的主张，虽然他们的主张是完全错误的。换句话说，弟兄们都有说话的机会。但是，不是弟兄们都可以断定事情，乃是等弟兄们在神面前把所有的感觉说出来之后，长老们听过了大家的话，最后，就把他们在神面前的感觉说出来，作一个最后的断定。他们这几位负责的弟兄，在神面前都有同一的感觉，这一个感觉就是教会的感觉，就是教会的良心。他们说了之后，大家就都服了，大家就都同心合意的去作。这才是教会的办法。绝不压住人，不给人说话的机会；但是也绝不可以随便说话。在断定的时候，是长老们在圣灵的管理之下说话，弟兄姊妹要听长老们所说的话。如果圣灵在教会中有权柄，这些事情就能很顺利的解决。如果圣灵在教会中没有权柄，肉体的意见一多，教会就没有办法说话。所以，我们应该学习服在圣灵的权柄底下，听从教会的话。
　　但愿神恩待我们，使我们像主一样，作一个有恩典的人。如果有弟兄得罪我们，我们就从心里饶恕他。不但这样，我们还要尽我们的责任，照着主的话去挽回他。但愿神带领我们，在教会中能活出这样的生活来。
　　读经：
　　太十八21~35：“那时彼得进前来，对耶稣说，主啊，我弟兄得罪我，我当饶恕他几次呢？到七次可以么？耶稣说，我对你说，不是到七次，乃是到七十个七次。天国好像一个王，要和他仆人算账。才算的时候，有人带了一个欠一千万银子的来。因为他没有什么偿还之物，主人吩咐把他和他妻子儿女，并一切所有的都卖了偿还。那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。那仆人的主人，就动了慈心，把他释放了，并且免了他的债。那仆人出来，遇见他的一个同伴，欠他十两银子，便揪着他，掐住他的喉咙，说，你把所欠的还我。他的同伴就俯伏央求他，说，宽容我吧，将来我必还清。他不肯，竟去把他下在监里，等他还了所欠的债。众同伴看见他所作的事，就甚忧愁，去把这事都告诉了主人。于是主人叫了他来，对他说，你这恶奴才，你央求我，我就把你所欠的都免了；你不应当怜恤你的同伴，像我怜恤你么？主人就大怒，把他交给掌刑的，等他还清了所欠的债。你们各人，若不从心里饶恕你的弟兄，我天父也要这样待你们了。”
　　15~20节：“倘若你的弟兄得罪你，你就去趁着只有他和你在一处的时候，指出他的错来；他若听你，你便得了你的弟兄。他若不听，你就另外带一两个人同去，要凭两三个人的口作见证，句句都可定准。若是不听他们，就告诉教会；若是不听教会，就看他像外邦人和税吏一样。我实在告诉你们，凡你们在地上所捆绑的，在天上也要捆绑；凡你们在地上所释放的，在天上也要释放。我又告诉你们，若是你们中间有两个人在地上，同心合意的求什么事，我在天上的父，必为他们成全。因为无论在哪里，有两三个人奉我名聚会，那里就有我在他们中间。”
　　路十七3~5：“你们要谨慎；若是你的弟兄得罪你，就劝戒他；他若懊悔，就饶恕他。倘若他一天七次得罪你，又七次回转说，我懊悔了，你总要饶恕他。使徒对主说，求主增我们的信心。”
　　有一个问题是必须解决的，就是如果有弟兄得罪了我们，我们该怎么办？不是我们得罪了人，乃是人得罪了我们，该怎么办？把上面所读的这三处圣经合起来看，主告诉我们，如果有弟兄得罪我们，我们不只要赦免他，并且还要挽回他。现在我们先来看赦免这件事。
　
　
　　太十八21~22∶“那时彼得进前来，对耶稣说，主啊，我弟兄得罪我，我当饶恕他几次呢？到七次可以么？耶稣说，我对你说，不是到七次，乃是到七十个七次。”
　　路十七3~4“你们要谨慎；若是你的弟兄得罪你，就劝戒他；他若懊悔，就饶恕他。倘若他一天七次得罪你，又七次回转说，我懊悔了，你总要饶恕他。”
　　马太福音是说，赦免弟兄不只七次，是到七十个七次。路加福音是说，一个弟兄一天七次得罪你，又七次回转说懊悔了，你总要赦免他。不管他的懊悔是真的或是假的，只要他这样说，你就要赦免他。他的真假不是我们的事，我们总当赦免他。
　　七次不算多，但是一天七次也不算少。同样的事，一天作七次；同一个人，一天七次向你说我得罪你；若是这样，你还会相信他是诚心认错么？恐怕你要说，他是口里说说罢了。所以路十七5说，“使徒对主说，求主加增我们的信心。”他们觉得这是一个难处，－路加一个弟兄一天七次得罪人，又七次回转说懊悔了，好像这是不可置信的，好像他们信不来，所以说，“求主加增我们的信心。”可是神的儿女在这一种的情形之下，还是应该赦免。弟兄得罪我们，我们不应该把罪留在那里一直记念着。
　
　　主在这里引一个比喻：“天国好像一个王，要和他仆人算账。才算的时候，有人带了一个欠一千万银子的来。因为他没有什么偿还之物，主人吩咐把他和他妻子儿女，并一切所有的都卖了偿还。那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。那仆人的主人，就动了慈心，把他释放了，并且免了他的债。”（太十八23~27）
　　这一个仆人在神面前所亏欠的，是千万的银子，是非常大的数目。他自己是没有力量偿还的，因为“他没有什么偿还之物。”我们对于神所有的亏欠，总是无法偿还的，与人亏欠我们的数目相比，差得太多了。每一个神的儿女对于他自己对神的亏欠，有了正当地估价，他才会对弟兄的亏欠，有宽大的赦免。我们如果忘记了自己在神面前所蒙的恩典是何等大，就可能变成一个非常寡恩的人。我们需要看见自己亏欠神的数目是何等大，才能看见别人所亏欠我们的是何等有限。
　　主人因为仆人没有什么偿还之物，就吩咐说，“把他和他妻子儿女，并一切所有的都卖了偿还。”其实，就是把他所有的都卖了来偿还，还是没有方法还清的，所以，“那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。”
　　人很少清楚知道什么叫作恩典，什么叫作福音。人在神面前常以为今天他所不能的，将来他总能；今天他所作不到的，将来他总作得到。在这里，你看这一个仆人，他如果把一切都卖掉，还是不够还的，他就说，“主啊，宽容我，将来我都要还清。”他以为他的存心是好的，不是要赖债，乃是求主人给他更多的时间，他将来都要还清。其实，这是不认识恩典的人所有的打算。
　　“那仆人的主人，就动了慈心，把他释放了，并且免了他的债。”这就是福音。福音，不是神按着你的意思替你作事。虽然你说“主啊，宽容我，将来我都要还清，”主却不是说“你有多少先拿来，后来再还清；”主乃是免了你所欠的债。人的祷告祈求，远赶不上所赐给我们的恩典。我们的主，是按着祂所有的替我们作，是按着祂所有的答应我们的祷告。这一个主人，把这一个欠他债的仆人释放了，并且免了他的债。这就是神的恩典，这就是神的度量。任何在神面前求恩典的人，主都给他恩典，纵然他对于恩典的认识非常的小。这一个原则，是我们应该看见的。主喜欢给恩典，只要你稍微有一点意思求恩典，主就给你恩典，主就是怕人不求。人只要稍微有一点盼望，说“主啊，你施恩给我，”主总是施恩给他。并且主所赐的恩典，是要作到祂自己满意。也许你以为讨一块钱就够，但祂不是给你一块，乃是给你一千万。祂总是要作到祂满意为止。祂作的事，必须与祂自己相称。你一块钱收得进去，神却拿不出这样小的数目来。祂不拿出则已，要拿出就要按着祂的度量拿出来。
　　我们要知道，救恩乃是按着神的度量作在人的身上。救恩不是按着人的思想作在人的身上，救恩乃是按着神的思想、神的打算成功在人的身上。
　　在十字架上的那个强盗求主说，“你得国降临的时候，求你记念我。”主听见了他的祷告，却不是照着他的这一个祷告答应他，主乃是说，“今日你要同我在乐园里了。”（路二三42~43）救恩，乃是神按着自己的思想救人，不是按着罪人的思想救人。不是罪人的那一个有限的思想在那里想神要怎样替他作，乃是神按着祂自己的思想来作在罪人的身上。所以，主不是等到得国降临的时候才记念他，乃是应许他今天就在乐园里。
　　那一个税吏在殿里祷告，他用手捶着胸说，“神啊，开恩可怜我这个罪人！”他至多只是在神面前求可怜他，可是神听见了他的祷告，并不是照他这一个祷告来答应他。主那稣乃是说，“这人回家去，比那人倒算为义了。”（路十八9~14）换句话说，这一个罪人回去，就得着了称义。这是远超过罪人所想的。罪人自己没有想到称义，只是求可怜而已，神却说，这一个人是称为义了。意思就是神看他好像没有犯过罪一样，神看他是有义的了。不只他的罪得着了赦免，并且他这一个人被神称义了。由此可见，神不是按着人的思想来成就祂的救恩，乃是按着祂自己的思想来成就祂的救恩。
　　浪子回家（路十五11~32）也有同样的情形。当他在远方还没有遇见父亲的时候，他是预备回家去作仆人的。但是，当他到了家里之后，父亲并没有叫他作仆人，反而吩咐人把那上好的袍子拿出来给他穿，把戒指戴在他指头上，把鞋穿在他脚上，把那肥牛犊宰了，吃喝快乐，因为他这一个儿子，是死而复活，失而又得的。从这里我们也能看到，神不是按着我们罪人所想的来成就祂的救恩，乃是按着祂自己所想的来成就祂的救恩。
　　还有，马可二章告诉我们，有四个人把一个瘫子抬到主耶稣那里去，因为人多，不得近前，就把主耶稣所在的房子拆了房顶，把瘫子连所躺卧的褥子都缒下去，盼望主耶稣医治瘫子，使他能起来行走，但是，主耶稣说，“小子，你的罪赦了。”（5）主那稣不只要医治他，并且更要赦免他的罪。这也告诉我们，神要作到祂自己满意为止。你尽管到神面前去求，求得够也罢，求得不够也罢，神总是要作到祂自己满意为止，不是作到罪人满意为止。所以，我们对于救恩的思想，不要从自己这一边来看，而要从神那一边来看。
　
　　神在我们身上有一个盼望：凡需要得着恩典的人，都得学习给人恩典。凡蒙恩的人，都得学习施恩典。人如果接受的是恩典，神就盼望他给人的也是恩典。
　　太十八28~29，“那仆人出来，遇见他的一个同伴，欠他十两银子，便揪着他，掐住他的喉咙，说，你把所欠的还我。他的同伴就俯伏央求他，说，宽容我吧，将来我必还清。”主在这里给我们看见，我们所欠的是一千万银子，别人欠我们的不过是十两银子。当我们对主说，“主啊，宽容我，将来我要还清”的时候，主不但释放了我们，并且还免了我们的债。你的同伴，就是你的弟兄，他无论如何得罪你，至多是欠你十两银子而已。他也对你说，“宽容我吧，将来我必还清。”他和你同样的盼望，同样的要求，你怎么能不宽容他呢？但是，这一个仆人“不肯，竟去把他下在监里，等他还了所欠的债。”（30）
　　主引这一个比喻来给我们看见，一个不赦免别人的人，在神看来，是何等的无理。你如果不赦免你的弟兄，你就是这一个仆人。我们读这一个比喻的时候，我们觉得这人真是没有道理。主人免了他千万银子的债，他却不肯免去人十两银子的债，竟把人下在监里，等人把所欠的还清。他是何等的讲“公义！”我们要知道，信徒待自己应该根据公义，但待别人应该根据恩典。不是说弟兄不亏欠你，主也知道他亏欠你。但是，主给我们清楚地看见，一个信主的人对于弟兄如果不能赦免，这一个人就不是以恩典对待人，这一个人在神面前缺少恩典。
　　31~33节，“众同伴看见他所作的事，就甚忧愁，去把这事都告诉了主人。于是主人叫了他来，对他说，你这恶奴才，你央求我，我就把你所欠的都免了；你不应当怜恤你的同伴，像我怜恤你么？”主怎样对待你，主也盼望你怎样待别人。主没有按着公义向你要求，主也不盼望你按着公义向别人要求。主是按着怜恤免了你的债，主也盼望你按着怜恤免别人的债。主用什么量器量给你，主也盼望你用什么量器量给别人。主乃是用十足的升斗，连摇带按、上尖下流的恩待你，主盼望你也用十足的升斗，连摇带按、上尖下流的去恩待人。主怎样对待你，主盼望你也怎样对待你的弟兄。
　　在神面前有一件最难看的事，就是一个得了赦免的人，竟不肯赦免别人。一个蒙赦免的人而不赦免别人，一个蒙怜恤的人而不怜恤别人，没有一件事比这个更难看。人不应当接受了恩典而不给人恩典。人必须学习在神面前看见，主如何对待我，我也当如何对待人。接受恩典的人，拒绝给人恩典，这是最难看的事。蒙了赦免而不赦免人，这是一件非常不好看的事。欠债的人讨债，这是神所定罪的。亏欠的人记念别人亏欠他，这是神所恨恶的。
　　主人问他，“你不应当怜恤你的同伴，像我怜恤你么？”神愿意我们像祂那样怜恤人，所以我们要学习怜恤人，要学习赦免人。蒙了恩典的人，神所赦免的人，要学习免别人的债，赦免别人，怜恤别人，也恩待别人。要仰起头来对主说，“主！你已经免了我一千万银子的债，我愿意赦免所有今天得罪我的人，也赦免将来一切得罪我的人。我有这么大的罪，你尚且赦免我，我也要学习，要学习有一点像你。我愿意赦免别人。”
　
　　接下去，三十四节∶“主人就大怒，把他交给掌刑的，等他还清了所欠的债。”在这里有一个人落在神的管教里，神把他交给掌刑的，要等他还清所欠的债。
　　三十五节∶“你们各人，若不从心里饶恕你的弟兄，我天父也要这样待你们了。”这是严肃的事！我们盼望没有一个人落在神的手里。人要从心里赦免弟兄，像神从心里赦免他一样。我们盼望弟兄姊妹看见，如果有弟兄得罪你，总得在神面前学习赦免。总不应该在那里记念弟兄的罪，总不应该在那里向弟兄讨还。在这一件事情上，神的儿女应当像我们的神。神如何宽大的对待你，神也盼望你如何宽大的对待你的弟兄。
　
　　我们若光是赦免弟兄，那还是消极的，还是不够的。我们还需要挽回他，这就是太十八15~20对于我们的要求。
　
　　太十八15∶“倘若你的弟兄得罪你，你就去趁着只有他和你在一处的时候，指出他的错来。”在神的儿女中，常常有彼此得罪的事。如果有弟兄得罪你，你该怎样作呢？主说，“你就去趁着只有他和你在一处的时候，指出他的错来。”弟兄如果得罪你，你第一件事不是去告诉别人，不是去告诉别的弟兄姊妹，也不是去告诉教会的长老，也不是随便拿来当作谈话的资料，主在这里没有这样的命令。如果弟兄得罪你，你第一件事要作的，乃是去告诉得罪你的弟兄。
　　许多时候的难处在这里，一个弟兄如果得罪了另外一个弟兄，这一个被得罪的弟兄，就替他宣传，东告诉人，西告诉人，一直的告诉出去，全教会也许都知道了，而那个弟兄本人还不知道是怎么一回事。这样告诉人，是弱者的行为；只有弱者有才没有勇气告诉本人，只敢在背后说，不敢在当面说。在背后传说事情、播弄事情，这是不洁净的。不错，我们要对付弟兄的错处，但是主不要我们先去告诉别人。第一要告诉的，应该是他本人，而不是别人。我们若把这一个基本的功课学习好，就能够使教会免去许多的难处。
　　那么，怎样告诉他呢？写信给他么？主没有这样说。主所说的告诉的方法，不是写信，乃是要你去当面对他说。可是，有一点要注意，在他的背后固然不能说，有许多人在一起的时候也不能说。要“只有他和你在一处的时候”才可以说。许多神的儿女，在这一点上失败了，就是当着别人的面说人。可是，主的命令是只有他和你两个人在一起的时候才可以说。换句话说，对付个人的罪，只需要你们两个人，不需要第三个人，绝对不需要。
　　我们在神面前要学习这个功课：绝不能在得罪你的弟兄背后说话，也不能当着许多人的面说他，要在只有他和你两个人在一起的时候指明他的错。你不是在那里说别的事，你不是在那里说别的问题，你是要把你弟兄的错处指出来，这需要有神的恩典，这是神的儿女所该学的功课之一。
　　也许有的弟兄姊妹要说，这样作，不是很麻烦么？不错，是有些麻烦，可是你要照着主的话去行，就不应该怕麻烦。如果你觉得某弟兄得罪你的这一件事是小到一个地步，不需要去对他本人说，那么，也就不需要去告诉别人。如果你觉得这一件事不要紧，很简单，不成问题，不需要告诉他，那么，这一件事也就不需要告诉任何别的人。你不能对于他本人不需要告诉，而对于别人却需要告诉。要就告诉他本人，要就不说。总不能别人都知道了，只有他本人不知道。
　
　　十五节的下半节，“他若听你，你便得了你的弟兄。”这是告诉的目的。你去告诉他本人，目的不是要得着赔偿。你去告诉他，只有一个目的：他如果听你，你便得了你的弟兄。
　　所以，问题不是在你的损失多大，问题是在这一个弟兄这样得罪你，如果这件事不弄清楚，他在神面前就不能过去，交通出了问题，祷告有了拦阻，所以你要去劝他。不是你感觉受伤的问题，乃是你的责任问题。如果光是你个人的感觉受了伤，那是太小的事。如果不过是你的感觉受了伤，你觉得不大成问题的事，你可以过去，那就不必告诉你的弟兄，也不必告诉任何人。对于这一件事情的轻重，没有一个人知道得比你更清楚，你该不该去告诉这一位弟兄，这一个决定的责任就在你身上。谁是最清楚地人，责任就在谁身上。有许多事情，是可以让它过去的，但也有许多事情是必须对付的。如果真的有得罪的事能叫我们的弟兄失落，那么，你总得找只有他和你两个人在一处的时候，去指明他的错。凡不能马虎的，你就不能让这一件事马虎过去；因为你虽然可以过去，他却不能过去，他在神面前出了事情，神没有赦免他。如果弟兄有了错，错到一个地步，在主面前出了问题，那你该知道，这不是小事情，应当去对他说清楚。你要找机会，只有他和你在一处的时候，告诉他说，“弟兄，你这样得罪我，不对。你这样得罪我，会使你在神面前没有路，会使你在神面前有拦阻，有很大的损失。”他如果肯听，“你便得了你的弟兄，”你就挽回了这一位弟兄。
　　今天许多神的儿女不顺服这一段圣经的教训。有的人老是把弟兄的错处对别人说，一直在那里宣传；有的人虽然不对别人说，但是一直不肯赦免，老是放在心里面；有的人赦免了就完事，什么都不管。但是，主不要我们这样。老在那里说人的错，是不对；口里不说，心里却不肯赦免，也不对；只有赦免，没有劝勉，也不对。
　　主不是说，你的弟兄得罪你，你赦免了他，就可以不管了。主给我们看见，被得罪的人，反而有责任去挽回得罪他的人。果得罪你的不是小事情，那你为了他的前途，就有责任去对他说，必须去挽回他，必须想方法去得着你的弟兄。去说的时候，态度要好，存心要对，目的是要挽回你的弟兄。你如果存心是要得着他，你就知道如何指出他的错来。如果你存心不是要挽回他，那反而会加深裂痕。你必须看见，劝勉的目的不是在索取赔偿，不是要拯救你自己的感觉，乃是要挽回你的弟兄。
　
　　你的目的如果是对的，你就知道手续要怎样作。第一，你的灵必须对，然后你所说的话、你说话的方法、你的态度、你的脸色、你的声音、你的语气也都要对。因为你的目的是要得着他，不光是要他晓得他的错。
　　如果你去责备他一顿，虽然你的责备可能是对的，你所说的最重的话也可能是对的，但是，你的态度、声调和脸色，却与你要得着他的目的差得太远了。
　　我们要说一个弟兄好，很容易；要赞美谁，也很容易。我们发脾气去告诉人一件事，那也很容易，只要放松情感，我们就作得来。但是，又要他知道他的错，又要挽回他、得着他，这只有满了恩典的人才能作。自己对了而不骄傲，自己对了而能谦卑，自己对了而能温柔，自己对了而能帮助人知道错，这必须把自己完全摆在一边，才能作得来。
　　我们要知道，主许可一位弟兄得罪你，那是主看上了你，挑选了你，把一个重大的责任放在你身上。你是被挑选的器皿，神要用你去作挽回的工作。
　　如果有一个弟兄得罪你，很小的事，你赦免了他，那就过去了，没有留下别的难处。但是，如果有一个弟兄得罪你到一个地步，不能过去，那你就不能闭起眼睛来，算他没有这件事。因为事情总是在那里，不能抹煞。这些难处如果不解决，就成了教会的重担。教会的能力，常因着重担而被消减；身体的生命，也常因着重担而被消减；执事的工作，也常因着重担而被消减。所以，我们在神面前要学习有事情就得对付。有人得罪你的时候，不要闭起眼睛来不管，要去好好的对付。不过，灵要对，态度要对，话语要对，脸色要对，声调要对。这样，你才能够得着你的弟兄。
　
　　十六节，“他若不听，你就另外带一两个人同去，要凭两三个人的口作见证，句句都可定准。”你一个人到他那里去，用很正当地存心，很好的态度，很温柔的话语，对他说了之后，如果他不听，你就可以去告诉另外的人。但必须等到他不肯接受的时候，才可以去告诉人，绝不是随便去告诉人。
　　神的儿女在两个人之间发生了难处，如果两个人肯一同在前神面前对付，很少事情是不容易解决的。但是，说话一不小心，传到第三者的耳朵里，这一个难处就加重了，就很不容易解决。好像一个伤口，如果没有把外面的东西加进去，那还容易医治；若是把污泥在伤口上擦一擦，那不但增加了痛若，更加增加了医治的困难。把两个人之间的难处告诉第三者，就等于把污泥在伤口上擦一擦。所以在弟兄姊妹中间的难处，总得两个人直接对付。除非他不接受这一个对付，才可以告诉另外一两个人。并且，告诉另外一两个人的目的也不是为着多话，乃是要请他们一同去对他说，一同去帮助他，一同去寻求交通。
　　这另外的一两个人，总得是在主里面有经历的人，有属灵分量的人。你把你们两个人中间的事，摆在他们面前，请他们看这一件事情是如何，是不是这一个弟兄错。这一两个弟兄，要把你们的事在神面前祷告过，察看过，用属灵的力量判断过。如果他们也觉得这一件事是他的错，就和你一同去对这一个弟兄说，“这一件事是你错了。你这样作，你在神面前没有路，你必须悔改，你必须认错。”
　　“要凭两三个人的口作见证，句句都可定准。”这一两个人，必须不是随便说话的人。你不要带多话的人去，多话的人根本不能叫人佩服。要带可靠的、诚实的、有属灵分量的、在主面前有经历的人去，这样就能凭两三个人的口作见证，句句都可定准。
　
　　十七节，“若是不听他们，就告诉教会。”你一个人对付不了，就带一两个人去对付，他如果还不听，那你只能告诉教会了。这里说的告诉教会，不是你当着全教会聚集在一起的时候，把这一件事提出来，乃是去告诉在教会里负责的长老。如果教会的良心也觉得这个弟兄有错，那么他必定是错了。那一个弟兄若是活在神的面前的，就应当放弃自己的看法，接受两三个人的见证；如果不接受两三个人的见证，至少应该接受教会的断案。教会一致的看法，教会一致的意见就是主的心意。他应该知道，不听教会是不对的。他应当学习柔软，不相信自己的感觉，不以为自己的定规是靠得住的，他应当接受教会的感觉。
　　如果再不听，怎么办？十七节下半节：“若是不听教会，就看他像外邦人和税吏一样。”这是很严重的话。换句话说，如果他不听教会，那么所有教会里的弟兄姊妹，都不与他来往。因为他那一个难处不肯对付，所以教会看他像外邦人和税吏一样，与他没有交通。在这里虽然还没有到要革除他的地步，可是弟兄们看他像外邦人和税吏一样，大家不理他。他说话，大家不听；他来擘饼，大家也不理他；他祷告他的，大家不说“阿们；”他要来，让他来；他要走，让他走。大家看他是另外的人。实在说来，神的儿女如果有这样一致的态度，就很容易把他挽回过来。这样的对付他，目的还是为着挽回他。
　　十八节的话，是根据上面的话来的，十八节说，“我实在告诉你们，凡你们在地上所捆绑的，在天上也要捆绑；凡你们在地上所释放的，在天上也要释放。”教会所作的，主在天上承认。如果教会看他有错，而他不听教会，教会就看他像外邦人和税吏一样；这一个，主在天上也承认。
　　19~20所说的话，也是根据上文来的∶“我又告诉你们，若是你们中间有两个人在地上，同心合意的求什么事，我在天上的父，必为他们成全。因为无论在哪里，有两三个人奉我的名聚会，那里就有我在他们中间。”前面说，“要凭两三个人的口作见证，句句都可定准，”这是什么原因呢？这里告诉我们，两三个人的原则，就是教会的原则。如果两三个人同心合意的作一件事，两三个人同心合意地在神面前看一件事，那么神也必定承认这一件事。太十八18~20的话就是根据对付弟兄的事来的。从两三个人到全教会，父在天上要承认他们所作的事。
　　我们在这里要附带说到一个问题，就是教会怎样断定重大的事情。徒十五章告诉我们，弟兄们聚集在一起的时候，大家都可以说话，所有的理由都可以讲。连要守律法的人也可以站起来讲他们的主张，虽然他们的主张是完全错误的。换句话说，弟兄们都有说话的机会。但是，不是弟兄们都可以断定事情，乃是等弟兄们在神面前把所有的感觉说出来之后，长老们听过了大家的话，最后，就把他们在神面前的感觉说出来，作一个最后的断定。他们这几位负责的弟兄，在神面前都有同一的感觉，这一个感觉就是教会的感觉，就是教会的良心。他们说了之后，大家就都服了，大家就都同心合意的去作。这才是教会的办法。绝不压住人，不给人说话的机会；但是也绝不可以随便说话。在断定的时候，是长老们在圣灵的管理之下说话，弟兄姊妹要听长老们所说的话。如果圣灵在教会中有权柄，这些事情就能很顺利的解决。如果圣灵在教会中没有权柄，肉体的意见一多，教会就没有办法说话。所以，我们应该学习服在圣灵的权柄底下，听从教会的话。
　　但愿神恩待我们，使我们像主一样，作一个有恩典的人。如果有弟兄得罪我们，我们就从心里饶恕他。不但这样，我们还要尽我们的责任，照着主的话去挽回他。但愿神带领我们，在教会中能活出这样的生活来。
　　读经：　　马太福音十八章二十一至三十五节：“那时彼得进前来，对耶稣说，主啊，我弟兄得罪我，我当饶恕他几次呢？到七次可以么？耶稣说，我对你说，不是到七次，乃是到七十个七次。天国好像一个王，要和他仆人算账。才算的时候，有人带了一个欠一千万银子的来。因为他没有什么偿还之物，主人吩咐把他和他妻子儿女，并一切所有的都卖了偿还。那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。那仆人的主人，就动了慈心，把他释放了，并且免了他的债。那仆人出来，遇见他的一个同伴，欠他十两银子，便揪着他，掐住他的喉咙，说，你把所欠的还我。他的同伴就俯伏央求他，说，宽容我吧，将来我必还清。他不肯，竟去把他下在监里，等他还了所欠的债。众同伴看见他所作的事，就甚忧愁，去把这事都告诉了主人。于是主人叫了他来，对他说，你这恶奴才，你央求我，我就把你所欠的都免了；你不应当怜恤你的同伴，像我怜恤你么？主人就大怒，把他交给掌刑的，等他还清了所欠的债。你们各人，若不从心里饶恕你的弟兄，我天父也要这样待你们了。”
--------本段经节汇集--------
太18:21  
那时，彼得进前来，对耶稣说，主啊，我的弟兄得罪我，我当赦免他几次？到七次么？
太18:22  
耶稣对他说，我不是对你说到七次，乃是到七十个七次。
太18:23  
因此，诸天的国好比一个作君王的人，要和他的奴仆算账。
太18:24  
才算的时候，有人带了一个欠一万他连得银子的来。
太18:25  
因为他没有什么可偿还的，主人吩咐把他和他的妻子儿女，并一切所有的都卖了来偿还。
太18:26  
那奴仆就俯伏拜他，说，宽容我，将来我都要还清。
太18:27  
那奴仆的主人就动了慈心，把他释放，并且免了他的债。
太18:28  
但那奴仆出来，遇见一个和他同作奴仆的，欠他一百银币，便揪住他，掐住他的喉咙，说，你所欠的，都要偿还。
太18:29  
那和他同作奴仆的，俯伏央求他说，宽容我，将来我必还你。
太18:30  
他却不肯，竟去把他下在监里，等他还清所欠的债。
太18:31  
那些和他同作奴仆的，看见所发生的事，就甚忧愁，去把一切所发生的事，都完全告诉他们的主人。
太18:32  
于是主人把他叫来，对他说，你这恶仆，因你央求我，我就把你一切所欠的都免了；
太18:33  
你岂不应当怜悯和你同作奴仆的，像我怜悯你么？
太18:34  
主人就大怒，把他交给掌刑的，直到他还清了一切所欠的债。
太18:35  
你们各人若不从心里赦免你的弟兄，我天父也要这样待你们了。
------------------------
　　十五至二十节：“倘若你的弟兄得罪你，你就去趁着只有他和你在一处的时候，指出他的错来；他若听你，你便得了你的弟兄。他若不听，你就另外带一两个人同去，要凭两三个人的口作见证，句句都可定准。若是不听他们，就告诉教会；若是不听教会，就看他像外邦人和税吏一样。我实在告诉你们，凡你们在地上所捆绑的，在天上也要捆绑；凡你们在地上所释放的，在天上也要释放。我又告诉你们，若是你们中间有两个人在地上，同心合意的求什么事，我在天上的父，必为他们成全。因为无论在哪里，有两三个人奉我名聚会，那里就有我在他们中间。”　　路加福音十七章三至五节：“你们要谨慎；若是你的弟兄得罪你，就劝戒他；他若懊悔，就饶恕他。倘若他一天七次得罪你，又七次回转说，我懊悔了，你总要饶恕他。使徒对主说，求主增我们的信心。”
--------本段经节汇集--------
路17:3  
你们要小心，若是你的弟兄犯了罪，就责备他；他若悔改，就赦免他。
路17:4  
若是他一天七次得罪你，又七次回转，对你说，我悔改了，你总要赦免他。
路17:5  
使徒对主说，求主增加我们的信心。
------------------------
　　有一个问题是必须解决的，就是如果有弟兄得罪了我们，我们该怎么办？不是我们得罪了人，乃是人得罪了我们，该怎么办？把上面所读的这三处圣经合起来看，主告诉我们，如果有弟兄得罪我们，我们不只要赦免他，并且还要挽回他。现在我们先来看赦免这件事。
　
　
　　马太十八章二十一至二十二节∶“那时彼得进前来，对耶稣说，主啊，我弟兄得罪我，我当饶恕他几次呢？到七次可以么？耶稣说，我对你说，不是到七次，乃是到七十个七次。”
--------本段经节汇集--------
太18:21  
那时，彼得进前来，对耶稣说，主啊，我的弟兄得罪我，我当赦免他几次？到七次么？
太18:22  
耶稣对他说，我不是对你说到七次，乃是到七十个七次。
------------------------
　　路加十七章三至四节“你们要谨慎；若是你的弟兄得罪你，就劝戒他；他若懊悔，就饶恕他。倘若他一天七次得罪你，又七次回转说，我懊悔了，你总要饶恕他。”
--------本段经节汇集--------
路17:3  
你们要小心，若是你的弟兄犯了罪，就责备他；他若悔改，就赦免他。
路17:4  
若是他一天七次得罪你，又七次回转，对你说，我悔改了，你总要赦免他。
------------------------
　　马太福音是说，赦免弟兄不只七次，是到七十个七次。路加福音是说，一个弟兄一天七次得罪你，又七次回转说懊悔了，你总要赦免他。不管他的懊悔是真的或是假的，只要他这样说，你就要赦免他。他的真假不是我们的事，我们总当赦免他。　　七次不算多，但是一天七次也不算少。同样的事，一天作七次；同一个人，一天七次向你说我得罪你；若是这样，你还会相信他是诚心认错么？恐怕你要说，他是口里说说罢了。所以路加十七章五节说，“使徒对主说，求主加增我们的信心。”他们觉得这是一个难处，一个弟兄一天七次得罪人，又七次回转说懊悔了，好像这是不可置信的，好像他们信不来，所以说，“求主加增我们的信心。”可是神的儿女在这一种的情形之下，还是应该赦免。弟兄得罪我们，我们不应该把罪留在那里一直记念着。
--------本段经节汇集--------
路17:5  
使徒对主说，求主增加我们的信心。
------------------------
　
　　主在这里引一个比喻：“天国好像一个王，要和他仆人算账。才算的时候，有人带了一个欠一千万银子的来。因为他没有什么偿还之物，主人吩咐把他和他妻子儿女，并一切所有的都卖了偿还。那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。那仆人的主人，就动了慈心，把他释放了，并且免了他的债。”（太十八23~27）
--------本段经节汇集--------
太18:23  
因此，诸天的国好比一个作君王的人，要和他的奴仆算账。
太18:24  
才算的时候，有人带了一个欠一万他连得银子的来。
太18:25  
因为他没有什么可偿还的，主人吩咐把他和他的妻子儿女，并一切所有的都卖了来偿还。
太18:26  
那奴仆就俯伏拜他，说，宽容我，将来我都要还清。
太18:27  
那奴仆的主人就动了慈心，把他释放，并且免了他的债。
------------------------
　　这一个仆人在神面前所亏欠的，是千万的银子，是非常大的数目。他自己是没有力量偿还的，因为“他没有什么偿还之物。”我们对于神所有的亏欠，总是无法偿还的，与人亏欠我们的数目相比，差得太多了。每一个神的儿女对于他自己对神的亏欠，有了正当地估价，他才会对弟兄的亏欠，有宽大的赦免。我们如果忘记了自己在神面前所蒙的恩典是何等大，就可能变成一个非常寡恩的人。我们需要看见自己亏欠神的数目是何等大，才能看见别人所亏欠我们的是何等有限。　　主人因为仆人没有什么偿还之物，就吩咐说，“把他和他妻子儿女，并一切所有的都卖了偿还。”其实，就是把他所有的都卖了来偿还，还是没有方法还清的，所以，“那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。”　　人很少清楚知道什么叫作恩典，什么叫作福音。人在神面前常以为今天他所不能的，将来他总能；今天他所作不到的，将来他总作得到。在这里，你看这一个仆人，他如果把一切都卖掉，还是不够还的，他就说，“主啊，宽容我，将来我都要还清。”他以为他的存心是好的，不是要赖债，乃是求主人给他更多的时间，他将来都要还清。其实，这是不认识恩典的人所有的打算。　　“那仆人的主人，就动了慈心，把他释放了，并且免了他的债。”这就是福音。福音，不是神按着你的意思替你作事。虽然你说“主啊，宽容我，将来我都要还清，”主却不是说“你有多少先拿来，后来再还清；”主乃是免了你所欠的债。人的祷告祈求，远赶不上所赐给我们的恩典。我们的主，是按着祂所有的替我们作，是按着祂所有的答应我们的祷告。这一个主人，把这一个欠他债的仆人释放了，并且免了他的债。这就是神的恩典，这就是神的度量。任何在神面前求恩典的人，主都给他恩典，纵然他对于恩典的认识非常的小。这一个原则，是我们应该看见的。主喜欢给恩典，只要你稍微有一点意思求恩典，主就给你恩典，主就是怕人不求。人只要稍微有一点盼望，说“主啊，你施恩给我，”主总是施恩给他。并且主所赐的恩典，是要作到祂自己满意。也许你以为讨一块钱就够，但祂不是给你一块，乃是给你一千万。祂总是要作到祂满意为止。祂作的事，必须与祂自己相称。你一块钱收得进去，神却拿不出这样小的数目来。祂不拿出则已，要拿出就要按着祂的度量拿出来。　　我们要知道，救恩乃是按着神的度量作在人的身上。救恩不是按着人的思想作在人的身上，救恩乃是按着神的思想、神的打算成功在人的身上。　　在十字架上的那个强盗求主说，“你得国降临的时候，求你记念我。”主听见了他的祷告，却不是照着他的这一个祷告答应他，主乃是说，“今日你要同我在乐园里了。”（路二三42~43）救恩，乃是神按着自己的思想救人，不是按着罪人的思想救人。不是罪人的那一个有限的思想在那里想神要怎样替他作，乃是神按着祂自己的思想来作在罪人的身上。所以，主不是等到得国降临的时候才记念他，乃是应许他今天就在乐园里。
--------本段经节汇集--------
路23:42  
就说，耶稣啊，你来进入你国的时候，求你记念我。
路23:43  
耶稣对他说，我实在告诉你，今日你要同我在乐园里了。
------------------------
　　那一个税吏在殿里祷告，他用手捶着胸说，“神啊，开恩可怜我这个罪人！”他至多只是在神面前求可怜他，可是神听见了他的祷告，并不是照他这一个祷告来答应他。主那稣乃是说，“这人回家去，比那人倒算为义了。”（路十八9~14）换句话说，这一个罪人回去，就得着了称义。这是远超过罪人所想的。罪人自己没有想到称义，只是求可怜而已，神却说，这一个人是称为义了。意思就是神看他好像没有犯过罪一样，神看他是有义的了。不只他的罪得着了赦免，并且他这一个人被神称义了。由此可见，神不是按着人的思想来成就祂的救恩，乃是按着祂自己的思想来成就祂的救恩。
--------本段经节汇集--------
路18:9  
耶稣也向那些仗着自己是义人，藐视别人的，说了这个比喻：
路18:10  
有两个人上殿里去祷告，一个是法利赛人，另一个是税吏。
路18:11  
法利赛人站着，自言自语地祷告说，神啊，我感谢你，我不像别人，勒索、不义、奸淫，也不像这个税吏。
路18:12  
我一周禁食两次，凡我所得的，都献上十分之一。
路18:13  
那税吏却远远地站着，连举目望天也不敢，只捶着胸说，神啊，宽恕我这个罪人！
路18:14  
我告诉你们，这人回家去，得称为义，那人却不然。因为凡高抬自己的，必降为卑；降卑自己的，必升为高。
------------------------
　　浪子回家（路十五11~32）也有同样的情形。当他在远方还没有遇见父亲的时候，他是预备回家去作仆人的。但是，当他到了家里之后，父亲并没有叫他作仆人，反而吩咐人把那上好的袍子拿出来给他穿，把戒指戴在他指头上，把鞋穿在他脚上，把那肥牛犊宰了，吃喝快乐，因为他这一个儿子，是死而复活，失而又得的。从这里我们也能看到，神不是按着我们罪人所想的来成就祂的救恩，乃是按着祂自己所想的来成就祂的救恩。
--------本段经节汇集--------
路15:11  
耶稣又说，一个人有两个儿子。
路15:12  
小的对父亲说，父亲，请把归我的那一分家产给我。他父亲就把产业分给他们。
路15:13  
过了不多几日，小儿子就收拾一切，起身往远方去了，在那里生活放荡，挥霍家产。
路15:14  
既耗尽了一切，又遇着那地方大遭饥荒，就穷乏起来。
路15:15  
于是去投靠那地方的一个居民，那人打发他到自己的田里去放猪。
路15:16  
他恨不得拿猪所吃的豆荚充饥，也没有人给他。
路15:17  
他醒悟过来，就说，我父亲有多少的雇工，口粮有余，我倒在这里饿死么？
路15:18  
我要起来，到我父亲那里去，向他说，父亲，我犯罪得罪了天，并得罪了你。
路15:19  
我不配再称为你的儿子，把我当作一个雇工吧。
路15:20  
于是起来往他父亲那里去。相离还远，他父亲看见，就动了慈心，跑去抱着他的颈项，热切地与他亲嘴。
路15:21  
儿子说，父亲，我犯罪得罪了天，并得罪了你。我不配再称为你的儿子。
路15:22  
父亲却吩咐奴仆说，快把那上好的袍子拿出来给他穿，把戒指戴在他手上，把鞋穿在他脚上，
路15:23  
把那肥牛犊牵来宰了，让我们吃喝快乐。
路15:24  
因为我这个儿子是死而复活，失而又得的。他们就快乐起来。
路15:25  
那时，大儿子正在田里。他回来，离家不远，听见作乐跳舞的声音，
路15:26  
便叫过一个仆人来，查问是什么事。
路15:27  
仆人说，你兄弟来了，你父亲因为得他无灾无病地回来，把肥牛犊宰了。
路15:28  
大儿子就生气，不肯进去，他父亲就出来劝他。
路15:29  
他对父亲说，看哪，我像奴仆服事你这么多年，从来没有违背过你的命令，你并没有给我一只山羊羔，叫我和朋友一同快乐。
路15:30  
但你这个儿子，和娼妓吞尽了你的产业，他一来了，你倒为他宰了肥牛犊。
路15:31  
父亲对他说，孩子，你始终和我同在，我一切所有的都是你的。
路15:32  
只是你这个兄弟是死而复活，失而又得的，所以我们理当欢喜快乐。
------------------------
　　还有，马可二章告诉我们，有四个人把一个瘫子抬到主耶稣那里去，因为人多，不得近前，就把主耶稣所在的房子拆了房顶，把瘫子连所躺卧的褥子都缒下去，盼望主耶稣医治瘫子，使他能起来行走，但是，主耶稣说，“小子，你的罪赦了。”（5）主那稣不只要医治他，并且更要赦免他的罪。这也告诉我们，神要作到祂自己满意为止。你尽管到神面前去求，求得够也罢，求得不够也罢，神总是要作到祂自己满意为止，不是作到罪人满意为止。所以，我们对于救恩的思想，不要从自己这一边来看，而要从神那一边来看。
--------本段经节汇集--------
马可福音二章（略，若需要被汇集，请勾选“不忽略整章”）
可2:5  
耶稣见他们的信心，就对瘫子说，孩子，你的罪赦了。
------------------------
　
　　神在我们身上有一个盼望：凡需要得着恩典的人，都得学习给人恩典。凡蒙恩的人，都得学习施恩典。人如果接受的是恩典，神就盼望他给人的也是恩典。　　马太十八章二十八至二十九节，“那仆人出来，遇见他的一个同伴，欠他十两银子，便揪着他，掐住他的喉咙，说，你把所欠的还我。他的同伴就俯伏央求他，说，宽容我吧，将来我必还清。”主在这里给我们看见，我们所欠的是一千万银子，别人欠我们的不过是十两银子。当我们对主说，“主啊，宽容我，将来我要还清”的时候，主不但释放了我们，并且还免了我们的债。你的同伴，就是你的弟兄，他无论如何得罪你，至多是欠你十两银子而已。他也对你说，“宽容我吧，将来我必还清。”他和你同样的盼望，同样的要求，你怎么能不宽容他呢？但是，这一个仆人“不肯，竟去把他下在监里，等他还了所欠的债。”（30）
--------本段经节汇集--------
太18:28  
但那奴仆出来，遇见一个和他同作奴仆的，欠他一百银币，便揪住他，掐住他的喉咙，说，你所欠的，都要偿还。
太18:29  
那和他同作奴仆的，俯伏央求他说，宽容我，将来我必还你。
太18:30  
他却不肯，竟去把他下在监里，等他还清所欠的债。
------------------------
　　主引这一个比喻来给我们看见，一个不赦免别人的人，在神看来，是何等的无理。你如果不赦免你的弟兄，你就是这一个仆人。我们读这一个比喻的时候，我们觉得这人真是没有道理。主人免了他千万银子的债，他却不肯免去人十两银子的债，竟把人下在监里，等人把所欠的还清。他是何等的讲“公义！”我们要知道，信徒待自己应该根据公义，但待别人应该根据恩典。不是说弟兄不亏欠你，主也知道他亏欠你。但是，主给我们清楚地看见，一个信主的人对于弟兄如果不能赦免，这一个人就不是以恩典对待人，这一个人在神面前缺少恩典。　　三十一至三十三节，“众同伴看见他所作的事，就甚忧愁，去把这事都告诉了主人。于是主人叫了他来，对他说，你这恶奴才，你央求我，我就把你所欠的都免了；你不应当怜恤你的同伴，像我怜恤你么？”主怎样对待你，主也盼望你怎样待别人。主没有按着公义向你要求，主也不盼望你按着公义向别人要求。主是按着怜恤免了你的债，主也盼望你按着怜恤免别人的债。主用什么量器量给你，主也盼望你用什么量器量给别人。主乃是用十足的升斗，连摇带按、上尖下流的恩待你，主盼望你也用十足的升斗，连摇带按、上尖下流的去恩待人。主怎样对待你，主盼望你也怎样对待你的弟兄。　　在神面前有一件最难看的事，就是一个得了赦免的人，竟不肯赦免别人。一个蒙赦免的人而不赦免别人，一个蒙怜恤的人而不怜恤别人，没有一件事比这个更难看。人不应当接受了恩典而不给人恩典。人必须学习在神面前看见，主如何对待我，我也当如何对待人。接受恩典的人，拒绝给人恩典，这是最难看的事。蒙了赦免而不赦免人，这是一件非常不好看的事。欠债的人讨债，这是神所定罪的。亏欠的人记念别人亏欠他，这是神所恨恶的。　　主人问他，“你不应当怜恤你的同伴，像我怜恤你么？”神愿意我们像祂那样怜恤人，所以我们要学习怜恤人，要学习赦免人。蒙了恩典的人，神所赦免的人，要学习免别人的债，赦免别人，怜恤别人，也恩待别人。要仰起头来对主说，“主！你已经免了我一千万银子的债，我愿意赦免所有今天得罪我的人，也赦免将来一切得罪我的人。我有这么大的罪，你尚且赦免我，我也要学习，要学习有一点像你。我愿意赦免别人。”
　
　　接下去，三十四节∶“主人就大怒，把他交给掌刑的，等他还清了所欠的债。”在这里有一个人落在神的管教里，神把他交给掌刑的，要等他还清所欠的债。　　三十五节∶“你们各人，若不从心里饶恕你的弟兄，我天父也要这样待你们了。”这是严肃的事！我们盼望没有一个人落在神的手里。人要从心里赦免弟兄，像神从心里赦免他一样。我们盼望弟兄姊妹看见，如果有弟兄得罪你，总得在神面前学习赦免。总不应该在那里记念弟兄的罪，总不应该在那里向弟兄讨还。在这一件事情上，神的儿女应当像我们的神。神如何宽大的对待你，神也盼望你如何宽大的对待你的弟兄。
　
　　我们若光是赦免弟兄，那还是消极的，还是不够的。我们还需要挽回他，这就是马太十八章十五至二十节对于我们的要求。
--------本段经节汇集--------
太18:15  
再者，若是你的弟兄犯罪得罪你，你要去，只在你和他之间指出他的过错。他若听你，你就得着了你的弟兄。
太18:16  
他若不听，你就另带一两个人同去，要凭两三个见证人的口，句句都可定准。
太18:17  
他若不听他们，就告诉召会；他若连召会也不听，就把他当作外邦人和税吏。
太18:18  
我实在告诉你们，凡你们在地上捆绑的，必是在诸天之上已经捆绑的；凡你们在地上释放的，必是在诸天之上已经释放的。
太18:19  
我又实在告诉你们，你们中间若有两个人在地上，在他们所求的任何事上和谐一致，他们无论求什么，都必从我在诸天之上的父，得着成全。
太18:20  
因为无论在哪里，有两三个人被聚集到我的名里，哪里就有我在他们中间。
------------------------
　
　　马太十八章十五节∶“倘若你的弟兄得罪你，你就去趁着只有他和你在一处的时候，指出他的错来。”在神的儿女中，常常有彼此得罪的事。如果有弟兄得罪你，你该怎样作呢？主说，“你就去趁着只有他和你在一处的时候，指出他的错来。”弟兄如果得罪你，你第一件事不是去告诉别人，不是去告诉别的弟兄姊妹，也不是去告诉教会的长老，也不是随便拿来当作谈话的资料，主在这里没有这样的命令。如果弟兄得罪你，你第一件事要作的，乃是去告诉得罪你的弟兄。
--------本段经节汇集--------
太18:15  
再者，若是你的弟兄犯罪得罪你，你要去，只在你和他之间指出他的过错。他若听你，你就得着了你的弟兄。
马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　许多时候的难处在这里，一个弟兄如果得罪了另外一个弟兄，这一个被得罪的弟兄，就替他宣传，东告诉人，西告诉人，一直的告诉出去，全教会也许都知道了，而那个弟兄本人还不知道是怎么一回事。这样告诉人，是弱者的行为；只有弱者有才没有勇气告诉本人，只敢在背后说，不敢在当面说。在背后传说事情、播弄事情，这是不洁净的。不错，我们要对付弟兄的错处，但是主不要我们先去告诉别人。第一要告诉的，应该是他本人，而不是别人。我们若把这一个基本的功课学习好，就能够使教会免去许多的难处。　　那么，怎样告诉他呢？写信给他么？主没有这样说。主所说的告诉的方法，不是写信，乃是要你去当面对他说。可是，有一点要注意，在他的背后固然不能说，有许多人在一起的时候也不能说。要“只有他和你在一处的时候”才可以说。许多神的儿女，在这一点上失败了，就是当着别人的面说人。可是，主的命令是只有他和你两个人在一起的时候才可以说。换句话说，对付个人的罪，只需要你们两个人，不需要第三个人，绝对不需要。　　我们在神面前要学习这个功课：绝不能在得罪你的弟兄背后说话，也不能当着许多人的面说他，要在只有他和你两个人在一起的时候指明他的错。你不是在那里说别的事，你不是在那里说别的问题，你是要把你弟兄的错处指出来，这需要有神的恩典，这是神的儿女所该学的功课之一。　　也许有的弟兄姊妹要说，这样作，不是很麻烦么？不错，是有些麻烦，可是你要照着主的话去行，就不应该怕麻烦。如果你觉得某弟兄得罪你的这一件事是小到一个地步，不需要去对他本人说，那么，也就不需要去告诉别人。如果你觉得这一件事不要紧，很简单，不成问题，不需要告诉他，那么，这一件事也就不需要告诉任何别的人。你不能对于他本人不需要告诉，而对于别人却需要告诉。要就告诉他本人，要就不说。总不能别人都知道了，只有他本人不知道。
　
　　十五节的下半节，“他若听你，你便得了你的弟兄。”这是告诉的目的。你去告诉他本人，目的不是要得着赔偿。你去告诉他，只有一个目的：他如果听你，你便得了你的弟兄。　　所以，问题不是在你的损失多大，问题是在这一个弟兄这样得罪你，如果这件事不弄清楚，他在神面前就不能过去，交通出了问题，祷告有了拦阻，所以你要去劝他。不是你感觉受伤的问题，乃是你的责任问题。如果光是你个人的感觉受了伤，那是太小的事。如果不过是你的感觉受了伤，你觉得不大成问题的事，你可以过去，那就不必告诉你的弟兄，也不必告诉任何人。对于这一件事情的轻重，没有一个人知道得比你更清楚，你该不该去告诉这一位弟兄，这一个决定的责任就在你身上。谁是最清楚地人，责任就在谁身上。有许多事情，是可以让它过去的，但也有许多事情是必须对付的。如果真的有得罪的事能叫我们的弟兄失落，那么，你总得找只有他和你两个人在一处的时候，去指明他的错。凡不能马虎的，你就不能让这一件事马虎过去；因为你虽然可以过去，他却不能过去，他在神面前出了事情，神没有赦免他。如果弟兄有了错，错到一个地步，在主面前出了问题，那你该知道，这不是小事情，应当去对他说清楚。你要找机会，只有他和你在一处的时候，告诉他说，“弟兄，你这样得罪我，不对。你这样得罪我，会使你在神面前没有路，会使你在神面前有拦阻，有很大的损失。”他如果肯听，“你便得了你的弟兄，”你就挽回了这一位弟兄。　　今天许多神的儿女不顺服这一段圣经的教训。有的人老是把弟兄的错处对别人说，一直在那里宣传；有的人虽然不对别人说，但是一直不肯赦免，老是放在心里面；有的人赦免了就完事，什么都不管。但是，主不要我们这样。老在那里说人的错，是不对；口里不说，心里却不肯赦免，也不对；只有赦免，没有劝勉，也不对。　　主不是说，你的弟兄得罪你，你赦免了他，就可以不管了。主给我们看见，被得罪的人，反而有责任去挽回得罪他的人。果得罪你的不是小事情，那你为了他的前途，就有责任去对他说，必须去挽回他，必须想方法去得着你的弟兄。去说的时候，态度要好，存心要对，目的是要挽回你的弟兄。你如果存心是要得着他，你就知道如何指出他的错来。如果你存心不是要挽回他，那反而会加深裂痕。你必须看见，劝勉的目的不是在索取赔偿，不是要拯救你自己的感觉，乃是要挽回你的弟兄。
　
　　你的目的如果是对的，你就知道手续要怎样作。第一，你的灵必须对，然后你所说的话、你说话的方法、你的态度、你的脸色、你的声音、你的语气也都要对。因为你的目的是要得着他，不光是要他晓得他的错。　　如果你去责备他一顿，虽然你的责备可能是对的，你所说的最重的话也可能是对的，但是，你的态度、声调和脸色，却与你要得着他的目的差得太远了。　　我们要说一个弟兄好，很容易；要赞美谁，也很容易。我们发脾气去告诉人一件事，那也很容易，只要放松情感，我们就作得来。但是，又要他知道他的错，又要挽回他、得着他，这只有满了恩典的人才能作。自己对了而不骄傲，自己对了而能谦卑，自己对了而能温柔，自己对了而能帮助人知道错，这必须把自己完全摆在一边，才能作得来。　　我们要知道，主许可一位弟兄得罪你，那是主看上了你，挑选了你，把一个重大的责任放在你身上。你是被挑选的器皿，神要用你去作挽回的工作。　　如果有一个弟兄得罪你，很小的事，你赦免了他，那就过去了，没有留下别的难处。但是，如果有一个弟兄得罪你到一个地步，不能过去，那你就不能闭起眼睛来，算他没有这件事。因为事情总是在那里，不能抹煞。这些难处如果不解决，就成了教会的重担。教会的能力，常因着重担而被消减；身体的生命，也常因着重担而被消减；执事的工作，也常因着重担而被消减。所以，我们在神面前要学习有事情就得对付。有人得罪你的时候，不要闭起眼睛来不管，要去好好的对付。不过，灵要对，态度要对，话语要对，脸色要对，声调要对。这样，你才能够得着你的弟兄。
　
　　十六节，“他若不听，你就另外带一两个人同去，要凭两三个人的口作见证，句句都可定准。”你一个人到他那里去，用很正当地存心，很好的态度，很温柔的话语，对他说了之后，如果他不听，你就可以去告诉另外的人。但必须等到他不肯接受的时候，才可以去告诉人，绝不是随便去告诉人。　　神的儿女在两个人之间发生了难处，如果两个人肯一同在前神面前对付，很少事情是不容易解决的。但是，说话一不小心，传到第三者的耳朵里，这一个难处就加重了，就很不容易解决。好像一个伤口，如果没有把外面的东西加进去，那还容易医治；若是把污泥在伤口上擦一擦，那不但增加了痛若，更加增加了医治的困难。把两个人之间的难处告诉第三者，就等于把污泥在伤口上擦一擦。所以在弟兄姊妹中间的难处，总得两个人直接对付。除非他不接受这一个对付，才可以告诉另外一两个人。并且，告诉另外一两个人的目的也不是为着多话，乃是要请他们一同去对他说，一同去帮助他，一同去寻求交通。　　这另外的一两个人，总得是在主里面有经历的人，有属灵分量的人。你把你们两个人中间的事，摆在他们面前，请他们看这一件事情是如何，是不是这一个弟兄错。这一两个弟兄，要把你们的事在神面前祷告过，察看过，用属灵的力量判断过。如果他们也觉得这一件事是他的错，就和你一同去对这一个弟兄说，“这一件事是你错了。你这样作，你在神面前没有路，你必须悔改，你必须认错。”　　“要凭两三个人的口作见证，句句都可定准。”这一两个人，必须不是随便说话的人。你不要带多话的人去，多话的人根本不能叫人佩服。要带可靠的、诚实的、有属灵分量的、在主面前有经历的人去，这样就能凭两三个人的口作见证，句句都可定准。
　
　　十七节，“若是不听他们，就告诉教会。”你一个人对付不了，就带一两个人去对付，他如果还不听，那你只能告诉教会了。这里说的告诉教会，不是你当着全教会聚集在一起的时候，把这一件事提出来，乃是去告诉在教会里负责的长老。如果教会的良心也觉得这个弟兄有错，那么他必定是错了。那一个弟兄若是活在神的面前的，就应当放弃自己的看法，接受两三个人的见证；如果不接受两三个人的见证，至少应该接受教会的断案。教会一致的看法，教会一致的意见就是主的心意。他应该知道，不听教会是不对的。他应当学习柔软，不相信自己的感觉，不以为自己的定规是靠得住的，他应当接受教会的感觉。　　如果再不听，怎么办？十七节下半节：“若是不听教会，就看他像外邦人和税吏一样。”这是很严重的话。换句话说，如果他不听教会，那么所有教会里的弟兄姊妹，都不与他来往。因为他那一个难处不肯对付，所以教会看他像外邦人和税吏一样，与他没有交通。在这里虽然还没有到要革除他的地步，可是弟兄们看他像外邦人和税吏一样，大家不理他。他说话，大家不听；他来擘饼，大家也不理他；他祷告他的，大家不说“阿们；”他要来，让他来；他要走，让他走。大家看他是另外的人。实在说来，神的儿女如果有这样一致的态度，就很容易把他挽回过来。这样的对付他，目的还是为着挽回他。　　十八节的话，是根据上面的话来的，十八节说，“我实在告诉你们，凡你们在地上所捆绑的，在天上也要捆绑；凡你们在地上所释放的，在天上也要释放。”教会所作的，主在天上承认。如果教会看他有错，而他不听教会，教会就看他像外邦人和税吏一样；这一个，主在天上也承认。　　十九至二十节所说的话，也是根据上文来的∶“我又告诉你们，若是你们中间有两个人在地上，同心合意的求什么事，我在天上的父，必为他们成全。因为无论在哪里，有两三个人奉我的名聚会，那里就有我在他们中间。”前面说，“要凭两三个人的口作见证，句句都可定准，”这是什么原因呢？这里告诉我们，两三个人的原则，就是教会的原则。如果两三个人同心合意的作一件事，两三个人同心合意地在神面前看一件事，那么神也必定承认这一件事。马太十八章十八至二十节的话就是根据对付弟兄的事来的。从两三个人到全教会，父在天上要承认他们所作的事。
--------本段经节汇集--------
太18:18  
我实在告诉你们，凡你们在地上捆绑的，必是在诸天之上已经捆绑的；凡你们在地上释放的，必是在诸天之上已经释放的。
太18:19  
我又实在告诉你们，你们中间若有两个人在地上，在他们所求的任何事上和谐一致，他们无论求什么，都必从我在诸天之上的父，得着成全。
太18:20  
因为无论在哪里，有两三个人被聚集到我的名里，哪里就有我在他们中间。
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　　我们在这里要附带说到一个问题，就是教会怎样断定重大的事情。行传十五章告诉我们，弟兄们聚集在一起的时候，大家都可以说话，所有的理由都可以讲。连要守律法的人也可以站起来讲他们的主张，虽然他们的主张是完全错误的。换句话说，弟兄们都有说话的机会。但是，不是弟兄们都可以断定事情，乃是等弟兄们在神面前把所有的感觉说出来之后，长老们听过了大家的话，最后，就把他们在神面前的感觉说出来，作一个最后的断定。他们这几位负责的弟兄，在神面前都有同一的感觉，这一个感觉就是教会的感觉，就是教会的良心。他们说了之后，大家就都服了，大家就都同心合意的去作。这才是教会的办法。绝不压住人，不给人说话的机会；但是也绝不可以随便说话。在断定的时候，是长老们在圣灵的管理之下说话，弟兄姊妹要听长老们所说的话。如果圣灵在教会中有权柄，这些事情就能很顺利的解决。如果圣灵在教会中没有权柄，肉体的意见一多，教会就没有办法说话。所以，我们应该学习服在圣灵的权柄底下，听从教会的话。
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使徒行传十五章（略，若需要被汇集，请勾选“不忽略整章”）
使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
使徒行传一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　但愿神恩待我们，使我们像主一样，作一个有恩典的人。如果有弟兄得罪我们，我们就从心里饶恕他。不但这样，我们还要尽我们的责任，照着主的话去挽回他。但愿神带领我们，在教会中能活出这样的生活来。
　Scripture Reading: 15-20, Matt. 18:21-35; Luke 17:3-5
　What should we do if a brother offends us? We all have to deal with this question. What should we do when it is not we who have offended others but others who have offended us? When we examine the above three portions of the Lord’s Word, we find that we should not only forgive a brother who has offended us but we should also restore him. Let us first consider the matter of forgiveness.
　
Ⅰ
　
FORGIVING ONE’S BROTHER
　
A
　
Being Required to Forgive
　Matthew 18:21-22 says, “Then Peter came and said to Him, Lord, how often shall my brother sin against me and I forgive him? Up to seven times? Jesus said to him, I do not say to you, Up to seven times, but, Up to seventy times seven.”
　 Luke 17:3-4 says, “Take heed to yourselves. If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day and turns again to you seven times, saying, I repent, you shall forgive him.”
　The verses in Matthew say that we should forgive a brother seventy times seven times, not just seven times. The verses in Luke say that we have to forgive a brother who sins against us seven times a day, repents, and turns to us seven times. Whether or not his repentance is genuine, we must forgive him as long as he repents. Whether or not he is genuine is not our responsibility. We have to forgive him.
　Seven times is not too much, but seven times within one day is not that infrequent. Suppose the same person does the same thing to you seven times a day, and suppose he says that he has sinned against you seven times a day. Would you still believe that his confession is genuine? I am afraid that you would think that he was only confessing with his lips. This is why Luke 17:5 says, “The apostles said to the Lord, Increase our faith.” They felt that this was a problem to them. It was unthinkable to them that a brother could offend someone seven times in a day and then turn around to repent seven times. They could not believe it, and they said, “Lord, increase our faith.” But God’s children should forgive even if they are called upon to do so seven times a day. When a brother sins against you, you should not hold it against him.
　
B
　
God’s Measure
　The Lord continues with a parable in Matthew 18:23-27: “For this reason the kingdom of the heavens has become like a king who desired to settle accounts with his slaves. And when he began to settle them, one who owed him ten thousand talents was brought to him. But since he did not have the means to repay, the master commanded him to be sold, as well as his wife and children and all that he had, and repayment to be made. Then the slave fell down and worshipped him, saying, Be patient with me and I will repay you all. And the master of that slave was moved with compassion and released him and forgave him the loan.”
　The slave owed ten thousand talents, which was a very large amount of money. He had no ability to repay because “he did not have the means to repay.” We can never repay all that we owe God. It is far more than what men owe us. Once a child of God arrives at a proper evaluation of his debt to God, he will generously forgive what his brother owes him. When we forget the immensity of the grace we have received from God, we become merciless toward others. We need to see how much we owe God before we can see how little others owe us.
　The slave did not have the means to repay, and the master ordered him “to be sold, as well as his wife and children and all that he had, and repayment to be made.” Actually, even if he sold all that he had, he still could not have repaid everything. “Then the slave fell down and worshipped him, saying, Be patient with me and I will repay you all.”
　It is difficult for man to understand clearly what grace is and what the gospel is. Man often thinks that he may not be able to repay today, but that he will be able to repay someday. He may not make it today, but he will make it someday. In these verses, however, we see a slave who, even if he were to sell all that he had, would not have had enough to repay. He said, “Be patient with me and I will repay you all.” His intention was good. He was not trying to avoid his debt. He was only asking the Lord for more time. He intended to repay all. Such a thought can only come from those who have no knowledge of grace.
　“And the master of that slave was moved with compassion and released him and forgave him the loan.” This is the gospel. The gospel is not God working for you according to your idea. You may say, “Lord, be patient with me, and I will repay You all,” but the Lord does not respond by saying, “Pay what you have and repay the rest later.” The Lord forgave all of your debt. Man’s prayers and requests do not even come close to the grace of the Lord. Our Lord works for us and answers our prayer according to what He has. The master of the slave released him and forgave the debt. This is God’s grace; this is His measure. Anyone who asks for grace will receive grace from God, even though his knowledge of grace is very limited. We should be clear about this principle: The Lord loves to bestow grace on men. As long as we have a little desire for grace, the Lord will pour it out on us. He is afraid that we will not ask. As soon as a man hopes a little and opens his mouth to say, “Lord, be gracious to me,” the Lord pours out His grace to him. Moreover, this grace from the Lord is given to His own satisfaction. We may think that one dollar is enough, but He will give ten million dollars, not just one dollar. He acts for His own satisfaction. His acts are compatible with Himself. We would settle for one dollar, but God cannot give anyone such a small sum. Either He does not give at all, or He gives according to His own measure.
　We need to realize that salvation is accomplished in man according to God’s measure. Salvation is not carried out according to man’s thought. It is accomplished in man according to God’s thought and plan.
　The criminal on the cross pleaded with the Lord, saying, “Remember me when You come into Your kingdom.” The Lord heard his prayer, yet He did not answer him according to his prayer. Instead He said, “Today you shall be with Me in Paradise” (Luke 23:42-43). Salvation is God saving man according to His own will, not according to the sinner’s will. Salvation is not according to the thoughts of a sinner’s limited mentality about God’s work for him. Rather, salvation is God’s work upon sinners according to His own thought. The Lord did not wait until He came into His kingdom to remember the criminal. He promised the criminal that he would be with Him in Paradise that very day.
　The tax collector prayed in the temple and beat his breast, saying, “God, be propitiated to me, the sinner!” At the most, he was asking God to be propitiated to him. But God did not answer him according to his prayer. The Lord Jesus said, “This man went down to his house justified rather than that one” (Luke 18:9-14). In other words, that sinner went back justified. This was much more than what was in the mind of the sinner. The sinner had no thought of justification; he asked only for pity. But God said that he was justified. This means that God did not consider him a sinner but a justified person. Not only were his sins forgiven; he was justified by God. This shows us that God does not accomplish His salvation according to man’s thought but according to His own thought.
　The same thing is seen in the return of the prodigal son (15:11-32). When he was a long way off from home and before he met his father, he was prepared to go back home to serve as a servant. But when he reached his home, his father did not ask him to be a servant. Instead, he asked his slaves to bring out the best robe and to put it on him. He put a ring on his hand and sandals on his feet and slaughtered the fattened calf. They ate and were merry because the son who was dead had come to life again; he was lost but had been found. From these verses we see again that God does not accomplish His salvation according to a sinner’s thought but according to His own thought.
　 Mark 2 speaks of four men who took a paralytic to the Lord Jesus. When they were unable to bring him to the Lord because of the crowd, they removed the roof where the Lord was and lowered the bed on which the paralytic was lying, hoping that the Lord Jesus would heal the paralytic and make him rise and walk. But the Lord Jesus said, “Child, your sins are forgiven” (v. 5). The Lord Jesus not only healed him but also forgave him of his sins. This also tells us that God works to His own satisfaction. All we have to do is go to God and ask. It does not matter whether we have asked enough. God always works to His own satisfaction, not to the sinner’s satisfaction. Therefore, we should not consider salvation from our point of view but from God’s point of view.
　
C
　
God’s Expectation
　God expects to see one thing from us: Whoever wants to receive grace must first learn to dispense grace. Whoever receives grace must first learn to share grace. If a man receives grace, God expects him to share this grace with others.
　Matthew 18:28-29 says, “But that slave went out and found one of his fellow slaves who owed him a hundred denarii, and he took hold of him and began to choke him, saying, Repay me what you owe. Then his fellow slave fell down and begged him, saying, Be patient with me and I will repay you.” Here the Lord shows us that we owe Him ten thousand talents, while others only owe us only a hundred denarii. When we say to the Lord, “Be patient with me and I will repay you all,” He not only releases us but also forgives our debt. Our fellow slave, our brother, owes us a hundred denarii at the most. When he says, “Be patient with me and I will repay you,” he has our same hope and request. How can we not be patient with him? But the slave “would not; instead, he went away and threw him into prison until he would repay what was owed” (v. 30).
　The Lord spoke such a parable to expose the unreasonableness of those who do not forgive others. If you do not forgive your brother, you are the very slave spoken of in these verses. When we read this parable, we are indignant at this slave. The master had forgiven his debt of ten thousand talents, but he would not forgive his fellow slave’s debt of a hundred denarii. He put his fellow slave into prison and kept him there until the latter would pay what he owed. He acted according to his standard of “righteousness”! A believer should treat himself according to righteousness but should treat others according to grace. Your brother may owe you something, and the Lord knows clearly that your brother owes you something. But He also clearly shows us that if a believer does not forgive his brother, he is not dealing with others according to grace. Such a one is short of grace in God’s eyes.
　Verses 31-33 say, “His fellow slaves, seeing what had taken place, were greatly grieved and came and explained fully to their master all that had taken place. Then his master called him to him and said to him, Evil slave, all that debt I forgave you, because you begged me. Should you not also have had mercy on your fellow slave even as I had mercy on you?” The Lord expects us to do to others as He has done to us. He has not made demands on us according to righteousness. In the same way He expects us to not make demands on others according to righteousness. The Lord has forgiven our debts according to mercy, and He expects us to forgive others’ debts according to mercy as well. With what measure the Lord measures to us, He expects us to measure the same measure to others. The Lord dispenses grace to us according to a good measure, pressed down, shaken together, and running over. He expects us to do the same thing to others according to a good measure, pressed down, shaken together, and running over. The Lord expects us to do to our brother as He has done to us.
　The ugliest thing in the eyes of God is for a forgiven person to refuse to forgive others. Nothing is uglier than refusing to forgive when one has been forgiven or refusing to be merciful when one has obtained mercy. A person should not receive grace for himself on the one hand and refuse to share grace with others on the other hand. A person must realize before the Lord that he should treat others the same way that the Lord has treated him. It is very ugly for a man to receive grace while refusing to share grace. Being forgiven yet refusing to forgive others is a most uncomely sight. God condemns a debt-ridden person’s attempt to demand payment from another debt-ridden person. He has no pleasure in those who remember others’ shortcomings when they themselves have come short.
　The master asked the slave, “Should you not also have had mercy on your fellow slave even as I had mercy on you?” God wants us to have mercy on others as He has had mercy on us. We need to learn to have mercy on others and to forgive them. A man who has experienced grace and who is forgiven by God should learn to forgive others’ debts. He should learn to forgive others, to have mercy on them, and to be gracious to them. We need to lift up our eyes and say to the Lord, “Lord, You have forgiven my debt of ten thousand talents. I am willing to forgive those who have offended me today. I am also willing to forgive those who will offend me in the future. You have forgiven me of my great sins. I also will learn to be like You in a small way by forgiving others.”
　
D
　
God’s Discipline
　Verse 34 continues, “His master became angry and delivered him to the torturers until he would repay all that was owed.” This is a man who has come under God’s discipline. God delivers him to the torturers until he should repay all that he owes.
　Verse 35 says, “So also shall My heavenly Father do to you if each of you does not forgive his brother from your hearts.” This is a serious matter. We hope that no one would fall into God’s hand. We must forgive our brother from the heart, as God has forgiven us from His heart. We hope all the brothers and sisters will learn to forgive all offenses. Do not try to remember the sins of your brother. We should not ask our brother to repay us. God’s children should be like God in this matter. Since God treats us generously, He expects us to treat our brothers generously as well.
　
Ⅱ
　
RESTORING THE BROTHER
　It is not sufficient for us to just forgive our brother. This only takes care of the negative side. We still need to restore him. This is the charge in Matthew 18:15-20.
　
A
　
Telling the Person
　Matthew 18:15 says, “If your brother sins against you, go, reprove him between you and him alone. If he hears you, you have gained your brother.” Offenses occur all the time among God’s children. If a brother offends you, what should you do? The Lord says, “Go, reprove him between you and him alone.” If a brother offends you, the first thing you should do is not to tell others. Do not tell the brothers and sisters or the elders of the church about it or make it the subject of your conversation. This is not the Lord’s charge. If a brother offends you, the first thing you should do is go to him and tell him.
　A problem often arises when a brother offends another brother and then the offended brother goes around publicizing it. He continually talks about it until the whole church knows about it. However, the brother who supposedly offended him remains unaware of the offense. Such tale-telling is typical of the conduct of a weak person; only a weak one would be so timid as to not talk directly with the offending brother. He would only dare to speak about the matter behind his back; he would dare not speak about it face-to-face. It is an unclean thing for anyone to speak of matters behind others’ backs and to spread gossip. We do have to deal with our brother’s fault, but the Lord does not want us to tell others first. The first one who needs to be told is the person who is directly involved, not others. If we learn this basic lesson well, the church will be spared many problems.
　How do we tell others? Should we write a letter to them? The Lord did not tell us to do this. The Lord did not say that we should deal with it in writing, but rather by going to our brother and speaking to him face-to-face. However, just as it is wrong to speak about a matter behind someone’s back, it is equally wrong to speak about it in front of many people. The matter should be communicated “between you and him alone.” Many children of God fail in this matter. They publicize things before many people. But the Lord charges us to speak only when the involved parties are together. In other words, individual sins should be dealt with by the individuals alone; no third party should be involved at all.
　We need to learn this lesson before God. We should never say anything behind the back of the brother who has offended us, and we should not speak to him in front of many people. We must point out his fault only when we are alone together. We do not have to talk about other things or bring up other problems; we simply need to point out the fault. This requires grace from God. It is one lesson God’s children must learn.
　Some brothers and sisters may think that this is too troublesome. While this is, in fact, quite troublesome, you cannot be afraid of trouble if you want to walk according to God’s Word. If you feel that your brother’s offense against you is too small to be bothered with, you may feel no need to speak to him. If this is the case, there is also no need to tell others about it. If you feel that a matter is insignificant, simple, trivial, and unworthy of bringing to his attention, you should not tell others about it either. You should not think that he does not need to be informed but that others do need to be informed. If you want to speak of it, speak to him alone. If there is no need to speak of it, simply keep silent. It is wrong for others to know about something when the offending brother is ignorant of it.
　
B
　
The Reason for Telling
　The second half of verse 15 says, “If he hears you, you have gained your brother.” This is the reason for telling. The reason for telling your brother is not to receive any compensation. There is only one reason for telling: “If he hears you, you have gained your brother.”
　Therefore, the issue is not how much loss you have sustained. If your brother has offended you, and the matter is not cleared up, he will not be able to get through to God; there will be obstacles in his fellowship and prayer. This is why you have to admonish him. It is not a matter of venting your hurt feelings, but a matter of your responsibility. It is a very small matter if it is simply a matter of hurt feelings. If it is just a matter of hurt feelings, if the issue does not pose a problem to you, and if you think you can get over it, you do not need to speak to your brother or anyone else. No one knows better than you do how serious the matter is to you. The responsibility of making the decision to go or not to go rests with you. Such responsibility rests with the party who is clearest about the matter. There are many things that can be let go of, but there are also many things that must be dealt with. If some offenses will indeed stumble your brother, you must point out his fault to him while he and you are alone together. Anything that should be dealt with must be dealt with carefully. You may let the matter go easily, but the other party may not be able to get through like you. He has committed an offense before God, and God has not yet forgiven him. If a brother has committed a mistake that will jeopardize his relationship with God, this is not a small matter, and you should go and clearly tell him about it. You must find an opportunity while he and you are alone together and say, “Brother, it was not right for you to offend me in such a way. Your offense will ruin your future before God. You will create obstacles and bring loss to yourself before God.” If he listens to you, “You have gained your brother.” In this way you restore your brother.
　Today many of God’s children do not obey the teaching of this portion of the Word. Some people always speak of others’ wrongdoings, continually publicizing them. Some do not tell others, yet they never forgive and always harbor grudges in their hearts. Some forgive but do not try to restore. But this is not what the Lord wants us to do. It is wrong to speak of others’ faults; it is wrong to keep silent yet be unforgiving in the heart; and it is equally wrong to forgive but not to exhort.
　The Lord did not say that it is good enough for us to forgive the brother who has offended us. The Lord also showed us that the offended one has the responsibility to restore the offending one. Since it is not a small thing to offend someone, we have the responsibility to tell the one who has offended us for his sake. We must think of some way to restore our brother and gain him back. When we speak to him, we must be proper in our attitude and pure in our intention. Our purpose is to restore our brother. If our intention is to gain him, we will know how to point out his fault. If our intention is not to restore him, it will only worsen the relationship. The purpose of exhortation is not to ask for recompense or to justify our own feelings; it is for the purpose of restoring our brother.
　
C
　
The Proper Attitude in Telling Others
　If our intention is pure, we will know how to do this step by step. First, we must have the right spirit. Next, the words we speak, the way we speak them, including our attitude, countenance, voice, and tone, must all be right. Our purpose is to gain him, not just to inform him of his fault.
　If we are simply trying to rebuke him, our rebuking may be right, and the strong words we use may be justified, but our attitude, tone, and countenance may never achieve the goal of gaining him.
　It is easy for us to say good things about a brother; it is easy to praise a person. It is also very easy to lose our temper with a person. We only need to let go of our emotions and we will lose our temper. But pointing out a person’s fault and, at the same time, restoring and gaining him is something that can be done only by those who are full of grace. One must forget about himself completely before he can be humble, meek, free from pride, and willing to help those who are at fault. In the first place one must be right himself.
　You should realize that the Lord allows a brother to offend you because He has shown favor to you and has chosen you. He has put a great responsibility upon you. You are His chosen vessel, and God is using you to restore your brother.
　If a brother offends you in a small matter and you forgive him, the matter is settled; there is no need to do anything further. But if a brother offends you to such an extent that it becomes an issue, you cannot close your eyes and say that there is no problem. The problem is there, and you cannot ignore it. If the problem is not solved, it becomes a burden to the church. The church is often weakened because of these burdens. The life of the Body is drained through these burdens, and the work of the ministers is wasted through these burdens. Before God we need to learn to deal with every problem when it arises. If a person offends us, we should not close our eyes and try to ignore it. We must deal with it properly. However, our spirit, attitude, word, countenance, and tone must all be proper. This is the only way to gain our brother.
　
D
　
Telling Others
　Verse 16 says, “But if he does not hear you, take with you one or two more, that by the mouth of two or three witnesses every word may be established.” If you go to him by yourself and speak to him with a proper motive, a good attitude, and gentle words, and he still does not hear you, then go and tell others about it. However, you must tell someone else only after he has rejected your words. You must not tell others loosely.
　If a problem arises between two of God’s children and if both of them go to the Lord and deal with it, everything will be solved easily. But suppose one is not careful with his words and the problem spreads to the ear of a third person. The problem will be compounded, and it will be hard to solve. If there is no contamination of a wound, the healing process is relatively simple. If dirt gets into a wound, not only does the level of pain increase, but the dirt makes it harder for the wound to heal. Unnecessarily spreading a problem to a third person is like adding dirt to a wound. Any problems between the brothers and sisters should be dealt with directly by the involved persons. The only time we should tell another person or persons is when one party will not receive the admonition. The purpose of telling others is not to multiply the gossip but to invite others to exhort, help, and fellowship together.
　The “one or two more” here should be experienced persons in the Lord; they should be those who are weighty in their spiritual measure. You should present the case before them and ask for their opinions. They should check whether the fault lies with the offending one. The mature ones should pray and consider the matter before the Lord and then arbitrate according to their spiritual discernment. If they feel that the fault lies with the offending brother, they should go to that brother and say, “You are wrong in this matter. By doing this you have cut yourself off from the Lord. You must repent and confess.”
　“That by the mouth of two or three witnesses every word may be established.” The “one or two more” must not have a loose tongue. Do not invite talkative persons to such a meeting. Talkative ones can never convince people; instead, invite those who are trustworthy, honest, spiritual, and experienced before the Lord. In this way every word will be established by the mouth of two or three witnesses.
　
E
　
Finally Telling the Church
　Verse 17 says, “If he refuses to hear them, tell it to the church.” If we cannot deal with the problem by ourselves, we should bring one or two with us to deal with it. If the other person still refuses to hear them, we have to tell it to the church. Telling the church does not mean that we publicize the matter when the whole church is gathered together. It means telling the responsible elders in the church. If the conscience of the church also feels that this brother is wrong, he must be wrong. If the offending brother is one who walks before God, he should lay aside his own view and accept the witness of two or three. If he does not accept the witness of two or three, he should at least accept the verdict of the church. The unanimous view and judgment of the church reflect the heart of the Lord. The brother should realize that it is wrong to ignore the church. He should be meek and not trust in his own feelings or his own judgment. Rather, he should accept the feeling of the church.
　What if he still refuses to hear? Verse 17 continues, “If he refuses to hear the church also, let him be to you just like the Gentile and the tax collector.” This is a serious word. In other words, if he refuses to hear the church, all the brothers and sisters in the church should no longer communicate with him. Since he does not want to face his problem, the church should consider him as a Gentile and a tax collector and should have no fellowship with him. Though he is not excommunicated, all the brothers should consider him as a Gentile and tax collector, and no one should pay any attention to him. If he speaks, no one should listen. If he comes to break bread, everyone should ignore him. If he prays, no one should say “amen.” If he wants to come, he can come. If he wants to go, he can go. But everyone should consider him as an outsider. If God’s children will hold such an attitude in one accord, it will be easy to restore a brother. The purpose for dealing with him in this way is still to restore him.
　Verse 18, which says, “Truly I say to you, Whatever you bind on the earth shall have been bound in heaven, and whatever you loose on the earth shall have been loosed in heaven,” is related to the previous verses. The Lord in heaven acknowledges what the church does on earth. If the church considers a person who refuses to hear the church as being wrong, the church will look upon him as a Gentile and a tax collector, and our Lord in heaven will acknowledge the same thing.
　Verses 19 and 20 are also based on the preceding portion. “Again, truly I say to you that if two of you are in harmony on earth concerning any matter for which they ask, it will be done for them from My Father who is in the heavens. For where there are two or three gathered into My name, there am I in their midst.” Why does the previous verse say “that by the mouth of two or three witnesses every word may be established”? Here we see that the principle of two or three is the principle of the church. If two or three act upon a matter in one accord, and if these two or three deliberate something before God in one accord, God will acknowledge the decision. Matthew 18:18-20 is spoken in the context of our dealing with the brothers. When a matter is brought up to two or three people and then to the whole church, the Father in heaven will acknowledge such a decision.
　Here we want to mention something in passing. How does the church make important decisions? Acts 15 shows us that when brothers come together, everyone can speak and debate. Even those who are for the law can stand up and speak their mind, even though their opinion is altogether wrong. In other words, all the brothers have equal opportunity to speak. But not all the brothers can arbitrate matters. All the brothers can express how they feel before the Lord. After the elders have listened to all of them, they should speak their feelings before God and make a final judgment on the matter. The responsible brothers may have the same feeling before the Lord. This feeling is the feeling of the church; it is also the conscience of the church. After they have spoken, everyone should submit and go along with them in one accord. This is the way of the church. The church does not muzzle people’s mouths or forbid anyone to speak. But no one should speak carelessly. When the time comes for a decision, the elders should speak under the guidance of the Holy Spirit, and all the brothers and sisters should listen to the elders. If the Holy Spirit’s authority is present in the church, such matters can be resolved easily. If the Holy Spirit has no authority in the church and there are many opinions of the flesh, the church will not be able to arbitrate anything at all. We must learn to submit to the authority of the Holy Spirit and to listen to the church.
　May God be gracious to us. May we be like our Master who is so full of grace. If a brother offends us, we should forgive him from the heart. Moreover, we should bear the responsibility of restoring him according to the Lord’s Word. May the Lord lead us to live such a life in the church.
 
　　读经：

　　马太福音十八章二十一至三十五节：“那时彼得进前来，对耶稣说，主啊，我弟兄得罪我，我当饶恕他几次呢？到七次可以么？耶稣说，我对你说，不是到七次，乃是到七十个七次。天国好像一个王，要和他仆人算账。才算的时候，有人带了一个欠一千万银子的来。因为他没有什么偿还之物，主人吩咐把他和他妻子儿女，并一切所有的都卖了偿还。那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。那仆人的主人，就动了慈心，把他释放了，并且免了他的债。那仆人出来，遇见他的一个同伴，欠他十两银子，便揪着他，掐住他的喉咙，说，你把所欠的还我。他的同伴就俯伏央求他，说，宽容我吧，将来我必还清。他不肯，竟去把他下在监里，等他还了所欠的债。众同伴看见他所作的事，就甚忧愁，去把这事都告诉了主人。于是主人叫了他来，对他说，你这恶奴才，你央求我，我就把你所欠的都免了；你不应当怜恤你的同伴，像我怜恤你么？主人就大怒，把他交给掌刑的，等他还清了所欠的债。你们各人，若不从心里饶恕你的弟兄，我天父也要这样待你们了。”

　　十五至二十节：“倘若你的弟兄得罪你，你就去趁着只有他和你在一处的时候，指出他的错来；他若听你，你便得了你的弟兄。他若不听，你就另外带一两个人同去，要凭两三个人的口作见证，句句都可定准。若是不听他们，就告诉教会；若是不听教会，就看他像外邦人和税吏一样。我实在告诉你们，凡你们在地上所捆绑的，在天上也要捆绑；凡你们在地上所释放的，在天上也要释放。我又告诉你们，若是你们中间有两个人在地上，同心合意的求什么事，我在天上的父，必为他们成全。因为无论在哪里，有两三个人奉我名聚会，那里就有我在他们中间。”

　　路加福音十七章三至五节：“你们要谨慎；若是你的弟兄得罪你，就劝戒他；他若懊悔，就饶恕他。倘若他一天七次得罪你，又七次回转说，我懊悔了，你总要饶恕他。使徒对主说，求主增我们的信心。”

　　有一个问题是必须解决的，就是如果有弟兄得罪了我们，我们该怎么办？不是我们得罪了人，乃是人得罪了我们，该怎么办？把上面所读的这三处圣经合起来看，主告诉我们，如果有弟兄得罪我们，我们不只要赦免他，并且还要挽回他。现在我们先来看赦免这件事。
 
　Scripture Reading: 15-20, Matt. 18:21-35; Luke 17:3-5

　What should we do if a brother offends us? We all have to deal with this question. What should we do when it is not we who have offended others but others who have offended us? When we examine the above three portions of the Lord’s Word, we find that we should not only forgive a brother who has offended us but we should also restore him. Let us first consider the matter of forgiveness.
　　马太十八章二十一至二十二节∶“那时彼得进前来，对耶稣说，主啊，我弟兄得罪我，我当饶恕他几次呢？到七次可以么？耶稣说，我对你说，不是到七次，乃是到七十个七次。”

　　路加十七章三至四节“你们要谨慎；若是你的弟兄得罪你，就劝戒他；他若懊悔，就饶恕他。倘若他一天七次得罪你，又七次回转说，我懊悔了，你总要饶恕他。”

　　马太福音是说，赦免弟兄不只七次，是到七十个七次。路加福音是说，一个弟兄一天七次得罪你，又七次回转说懊悔了，你总要赦免他。不管他的懊悔是真的或是假的，只要他这样说，你就要赦免他。他的真假不是我们的事，我们总当赦免他。

　　七次不算多，但是一天七次也不算少。同样的事，一天作七次；同一个人，一天七次向你说我得罪你；若是这样，你还会相信他是诚心认错么？恐怕你要说，他是口里说说罢了。所以路加十七章五节说，“使徒对主说，求主加增我们的信心。”他们觉得这是一个难处，一个弟兄一天七次得罪人，又七次回转说懊悔了，好像这是不可置信的，好像他们信不来，所以说，“求主加增我们的信心。”可是神的儿女在这一种的情形之下，还是应该赦免。弟兄得罪我们，我们不应该把罪留在那里一直记念着。
 
　Matthew 18:21-22 says, “Then Peter came and said to Him, Lord, how often shall my brother sin against me and I forgive him? Up to seven times? Jesus said to him, I do not say to you, Up to seven times, but, Up to seventy times seven.”

　 Luke 17:3-4 says, “Take heed to yourselves. If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day and turns again to you seven times, saying, I repent, you shall forgive him.”

　The verses in Matthew say that we should forgive a brother seventy times seven times, not just seven times. The verses in Luke say that we have to forgive a brother who sins against us seven times a day, repents, and turns to us seven times. Whether or not his repentance is genuine, we must forgive him as long as he repents. Whether or not he is genuine is not our responsibility. We have to forgive him.

　Seven times is not too much, but seven times within one day is not that infrequent. Suppose the same person does the same thing to you seven times a day, and suppose he says that he has sinned against you seven times a day. Would you still believe that his confession is genuine? I am afraid that you would think that he was only confessing with his lips. This is why Luke 17:5 says, “The apostles said to the Lord, Increase our faith.” They felt that this was a problem to them. It was unthinkable to them that a brother could offend someone seven times in a day and then turn around to repent seven times. They could not believe it, and they said, “Lord, increase our faith.” But God’s children should forgive even if they are called upon to do so seven times a day. When a brother sins against you, you should not hold it against him.
　　主在这里引一个比喻：“天国好像一个王，要和他仆人算账。才算的时候，有人带了一个欠一千万银子的来。因为他没有什么偿还之物，主人吩咐把他和他妻子儿女，并一切所有的都卖了偿还。那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。那仆人的主人，就动了慈心，把他释放了，并且免了他的债。”（太十八23~27）

　　这一个仆人在神面前所亏欠的，是千万的银子，是非常大的数目。他自己是没有力量偿还的，因为“他没有什么偿还之物。”我们对于神所有的亏欠，总是无法偿还的，与人亏欠我们的数目相比，差得太多了。每一个神的儿女对于他自己对神的亏欠，有了正当地估价，他才会对弟兄的亏欠，有宽大的赦免。我们如果忘记了自己在神面前所蒙的恩典是何等大，就可能变成一个非常寡恩的人。我们需要看见自己亏欠神的数目是何等大，才能看见别人所亏欠我们的是何等有限。

　　主人因为仆人没有什么偿还之物，就吩咐说，“把他和他妻子儿女，并一切所有的都卖了偿还。”其实，就是把他所有的都卖了来偿还，还是没有方法还清的，所以，“那仆人就俯伏拜他说，主啊，宽容我，将来我都要还清。”

　　人很少清楚知道什么叫作恩典，什么叫作福音。人在神面前常以为今天他所不能的，将来他总能；今天他所作不到的，将来他总作得到。在这里，你看这一个仆人，他如果把一切都卖掉，还是不够还的，他就说，“主啊，宽容我，将来我都要还清。”他以为他的存心是好的，不是要赖债，乃是求主人给他更多的时间，他将来都要还清。其实，这是不认识恩典的人所有的打算。

　　“那仆人的主人，就动了慈心，把他释放了，并且免了他的债。”这就是福音。福音，不是神按着你的意思替你作事。虽然你说“主啊，宽容我，将来我都要还清，”主却不是说“你有多少先拿来，后来再还清；”主乃是免了你所欠的债。人的祷告祈求，远赶不上所赐给我们的恩典。我们的主，是按着祂所有的替我们作，是按着祂所有的答应我们的祷告。这一个主人，把这一个欠他债的仆人释放了，并且免了他的债。这就是神的恩典，这就是神的度量。任何在神面前求恩典的人，主都给他恩典，纵然他对于恩典的认识非常的小。这一个原则，是我们应该看见的。主喜欢给恩典，只要你稍微有一点意思求恩典，主就给你恩典，主就是怕人不求。人只要稍微有一点盼望，说“主啊，你施恩给我，”主总是施恩给他。并且主所赐的恩典，是要作到祂自己满意。也许你以为讨一块钱就够，但祂不是给你一块，乃是给你一千万。祂总是要作到祂满意为止。祂作的事，必须与祂自己相称。你一块钱收得进去，神却拿不出这样小的数目来。祂不拿出则已，要拿出就要按着祂的度量拿出来。

　　我们要知道，救恩乃是按着神的度量作在人的身上。救恩不是按着人的思想作在人的身上，救恩乃是按着神的思想、神的打算成功在人的身上。

　　在十字架上的那个强盗求主说，“你得国降临的时候，求你记念我。”主听见了他的祷告，却不是照着他的这一个祷告答应他，主乃是说，“今日你要同我在乐园里了。”（路二三42~43）救恩，乃是神按着自己的思想救人，不是按着罪人的思想救人。不是罪人的那一个有限的思想在那里想神要怎样替他作，乃是神按着祂自己的思想来作在罪人的身上。所以，主不是等到得国降临的时候才记念他，乃是应许他今天就在乐园里。

　　那一个税吏在殿里祷告，他用手捶着胸说，“神啊，开恩可怜我这个罪人！”他至多只是在神面前求可怜他，可是神听见了他的祷告，并不是照他这一个祷告来答应他。主那稣乃是说，“这人回家去，比那人倒算为义了。”（路十八9~14）换句话说，这一个罪人回去，就得着了称义。这是远超过罪人所想的。罪人自己没有想到称义，只是求可怜而已，神却说，这一个人是称为义了。意思就是神看他好像没有犯过罪一样，神看他是有义的了。不只他的罪得着了赦免，并且他这一个人被神称义了。由此可见，神不是按着人的思想来成就祂的救恩，乃是按着祂自己的思想来成就祂的救恩。

　　浪子回家（路十五11~32）也有同样的情形。当他在远方还没有遇见父亲的时候，他是预备回家去作仆人的。但是，当他到了家里之后，父亲并没有叫他作仆人，反而吩咐人把那上好的袍子拿出来给他穿，把戒指戴在他指头上，把鞋穿在他脚上，把那肥牛犊宰了，吃喝快乐，因为他这一个儿子，是死而复活，失而又得的。从这里我们也能看到，神不是按着我们罪人所想的来成就祂的救恩，乃是按着祂自己所想的来成就祂的救恩。

　　还有，马可二章告诉我们，有四个人把一个瘫子抬到主耶稣那里去，因为人多，不得近前，就把主耶稣所在的房子拆了房顶，把瘫子连所躺卧的褥子都缒下去，盼望主耶稣医治瘫子，使他能起来行走，但是，主耶稣说，“小子，你的罪赦了。”（5）主那稣不只要医治他，并且更要赦免他的罪。这也告诉我们，神要作到祂自己满意为止。你尽管到神面前去求，求得够也罢，求得不够也罢，神总是要作到祂自己满意为止，不是作到罪人满意为止。所以，我们对于救恩的思想，不要从自己这一边来看，而要从神那一边来看。
 
　The Lord continues with a parable in Matthew 18:23-27: “For this reason the kingdom of the heavens has become like a king who desired to settle accounts with his slaves. And when he began to settle them, one who owed him ten thousand talents was brought to him. But since he did not have the means to repay, the master commanded him to be sold, as well as his wife and children and all that he had, and repayment to be made. Then the slave fell down and worshipped him, saying, Be patient with me and I will repay you all. And the master of that slave was moved with compassion and released him and forgave him the loan.”

　The slave owed ten thousand talents, which was a very large amount of money. He had no ability to repay because “he did not have the means to repay.” We can never repay all that we owe God. It is far more than what men owe us. Once a child of God arrives at a proper evaluation of his debt to God, he will generously forgive what his brother owes him. When we forget the immensity of the grace we have received from God, we become merciless toward others. We need to see how much we owe God before we can see how little others owe us.

　The slave did not have the means to repay, and the master ordered him “to be sold, as well as his wife and children and all that he had, and repayment to be made.” Actually, even if he sold all that he had, he still could not have repaid everything. “Then the slave fell down and worshipped him, saying, Be patient with me and I will repay you all.”

　It is difficult for man to understand clearly what grace is and what the gospel is. Man often thinks that he may not be able to repay today, but that he will be able to repay someday. He may not make it today, but he will make it someday. In these verses, however, we see a slave who, even if he were to sell all that he had, would not have had enough to repay. He said, “Be patient with me and I will repay you all.” His intention was good. He was not trying to avoid his debt. He was only asking the Lord for more time. He intended to repay all. Such a thought can only come from those who have no knowledge of grace.

　“And the master of that slave was moved with compassion and released him and forgave him the loan.” This is the gospel. The gospel is not God working for you according to your idea. You may say, “Lord, be patient with me, and I will repay You all,” but the Lord does not respond by saying, “Pay what you have and repay the rest later.” The Lord forgave all of your debt. Man’s prayers and requests do not even come close to the grace of the Lord. Our Lord works for us and answers our prayer according to what He has. The master of the slave released him and forgave the debt. This is God’s grace; this is His measure. Anyone who asks for grace will receive grace from God, even though his knowledge of grace is very limited. We should be clear about this principle: The Lord loves to bestow grace on men. As long as we have a little desire for grace, the Lord will pour it out on us. He is afraid that we will not ask. As soon as a man hopes a little and opens his mouth to say, “Lord, be gracious to me,” the Lord pours out His grace to him. Moreover, this grace from the Lord is given to His own satisfaction. We may think that one dollar is enough, but He will give ten million dollars, not just one dollar. He acts for His own satisfaction. His acts are compatible with Himself. We would settle for one dollar, but God cannot give anyone such a small sum. Either He does not give at all, or He gives according to His own measure.

　We need to realize that salvation is accomplished in man according to God’s measure. Salvation is not carried out according to man’s thought. It is accomplished in man according to God’s thought and plan.

　The criminal on the cross pleaded with the Lord, saying, “Remember me when You come into Your kingdom.” The Lord heard his prayer, yet He did not answer him according to his prayer. Instead He said, “Today you shall be with Me in Paradise” (Luke 23:42-43). Salvation is God saving man according to His own will, not according to the sinner’s will. Salvation is not according to the thoughts of a sinner’s limited mentality about God’s work for him. Rather, salvation is God’s work upon sinners according to His own thought. The Lord did not wait until He came into His kingdom to remember the criminal. He promised the criminal that he would be with Him in Paradise that very day.

　The tax collector prayed in the temple and beat his breast, saying, “God, be propitiated to me, the sinner!” At the most, he was asking God to be propitiated to him. But God did not answer him according to his prayer. The Lord Jesus said, “This man went down to his house justified rather than that one” (Luke 18:9-14). In other words, that sinner went back justified. This was much more than what was in the mind of the sinner. The sinner had no thought of justification; he asked only for pity. But God said that he was justified. This means that God did not consider him a sinner but a justified person. Not only were his sins forgiven; he was justified by God. This shows us that God does not accomplish His salvation according to man’s thought but according to His own thought.

　The same thing is seen in the return of the prodigal son (15:11-32). When he was a long way off from home and before he met his father, he was prepared to go back home to serve as a servant. But when he reached his home, his father did not ask him to be a servant. Instead, he asked his slaves to bring out the best robe and to put it on him. He put a ring on his hand and sandals on his feet and slaughtered the fattened calf. They ate and were merry because the son who was dead had come to life again; he was lost but had been found. From these verses we see again that God does not accomplish His salvation according to a sinner’s thought but according to His own thought.

　 Mark 2 speaks of four men who took a paralytic to the Lord Jesus. When they were unable to bring him to the Lord because of the crowd, they removed the roof where the Lord was and lowered the bed on which the paralytic was lying, hoping that the Lord Jesus would heal the paralytic and make him rise and walk. But the Lord Jesus said, “Child, your sins are forgiven” (v. 5). The Lord Jesus not only healed him but also forgave him of his sins. This also tells us that God works to His own satisfaction. All we have to do is go to God and ask. It does not matter whether we have asked enough. God always works to His own satisfaction, not to the sinner’s satisfaction. Therefore, we should not consider salvation from our point of view but from God’s point of view.
　　神在我们身上有一个盼望：凡需要得着恩典的人，都得学习给人恩典。凡蒙恩的人，都得学习施恩典。人如果接受的是恩典，神就盼望他给人的也是恩典。

　　马太十八章二十八至二十九节，“那仆人出来，遇见他的一个同伴，欠他十两银子，便揪着他，掐住他的喉咙，说，你把所欠的还我。他的同伴就俯伏央求他，说，宽容我吧，将来我必还清。”主在这里给我们看见，我们所欠的是一千万银子，别人欠我们的不过是十两银子。当我们对主说，“主啊，宽容我，将来我要还清”的时候，主不但释放了我们，并且还免了我们的债。你的同伴，就是你的弟兄，他无论如何得罪你，至多是欠你十两银子而已。他也对你说，“宽容我吧，将来我必还清。”他和你同样的盼望，同样的要求，你怎么能不宽容他呢？但是，这一个仆人“不肯，竟去把他下在监里，等他还了所欠的债。”（30）

　　主引这一个比喻来给我们看见，一个不赦免别人的人，在神看来，是何等的无理。你如果不赦免你的弟兄，你就是这一个仆人。我们读这一个比喻的时候，我们觉得这人真是没有道理。主人免了他千万银子的债，他却不肯免去人十两银子的债，竟把人下在监里，等人把所欠的还清。他是何等的讲“公义！”我们要知道，信徒待自己应该根据公义，但待别人应该根据恩典。不是说弟兄不亏欠你，主也知道他亏欠你。但是，主给我们清楚地看见，一个信主的人对于弟兄如果不能赦免，这一个人就不是以恩典对待人，这一个人在神面前缺少恩典。

　　三十一至三十三节，“众同伴看见他所作的事，就甚忧愁，去把这事都告诉了主人。于是主人叫了他来，对他说，你这恶奴才，你央求我，我就把你所欠的都免了；你不应当怜恤你的同伴，像我怜恤你么？”主怎样对待你，主也盼望你怎样待别人。主没有按着公义向你要求，主也不盼望你按着公义向别人要求。主是按着怜恤免了你的债，主也盼望你按着怜恤免别人的债。主用什么量器量给你，主也盼望你用什么量器量给别人。主乃是用十足的升斗，连摇带按、上尖下流的恩待你，主盼望你也用十足的升斗，连摇带按、上尖下流的去恩待人。主怎样对待你，主盼望你也怎样对待你的弟兄。

　　在神面前有一件最难看的事，就是一个得了赦免的人，竟不肯赦免别人。一个蒙赦免的人而不赦免别人，一个蒙怜恤的人而不怜恤别人，没有一件事比这个更难看。人不应当接受了恩典而不给人恩典。人必须学习在神面前看见，主如何对待我，我也当如何对待人。接受恩典的人，拒绝给人恩典，这是最难看的事。蒙了赦免而不赦免人，这是一件非常不好看的事。欠债的人讨债，这是神所定罪的。亏欠的人记念别人亏欠他，这是神所恨恶的。

　　主人问他，“你不应当怜恤你的同伴，像我怜恤你么？”神愿意我们像祂那样怜恤人，所以我们要学习怜恤人，要学习赦免人。蒙了恩典的人，神所赦免的人，要学习免别人的债，赦免别人，怜恤别人，也恩待别人。要仰起头来对主说，“主！你已经免了我一千万银子的债，我愿意赦免所有今天得罪我的人，也赦免将来一切得罪我的人。我有这么大的罪，你尚且赦免我，我也要学习，要学习有一点像你。我愿意赦免别人。”
 
　God expects to see one thing from us: Whoever wants to receive grace must first learn to dispense grace. Whoever receives grace must first learn to share grace. If a man receives grace, God expects him to share this grace with others.

　Matthew 18:28-29 says, “But that slave went out and found one of his fellow slaves who owed him a hundred denarii, and he took hold of him and began to choke him, saying, Repay me what you owe. Then his fellow slave fell down and begged him, saying, Be patient with me and I will repay you.” Here the Lord shows us that we owe Him ten thousand talents, while others only owe us only a hundred denarii. When we say to the Lord, “Be patient with me and I will repay you all,” He not only releases us but also forgives our debt. Our fellow slave, our brother, owes us a hundred denarii at the most. When he says, “Be patient with me and I will repay you,” he has our same hope and request. How can we not be patient with him? But the slave “would not; instead, he went away and threw him into prison until he would repay what was owed” (v. 30).

　The Lord spoke such a parable to expose the unreasonableness of those who do not forgive others. If you do not forgive your brother, you are the very slave spoken of in these verses. When we read this parable, we are indignant at this slave. The master had forgiven his debt of ten thousand talents, but he would not forgive his fellow slave’s debt of a hundred denarii. He put his fellow slave into prison and kept him there until the latter would pay what he owed. He acted according to his standard of “righteousness”! A believer should treat himself according to righteousness but should treat others according to grace. Your brother may owe you something, and the Lord knows clearly that your brother owes you something. But He also clearly shows us that if a believer does not forgive his brother, he is not dealing with others according to grace. Such a one is short of grace in God’s eyes.

　Verses 31-33 say, “His fellow slaves, seeing what had taken place, were greatly grieved and came and explained fully to their master all that had taken place. Then his master called him to him and said to him, Evil slave, all that debt I forgave you, because you begged me. Should you not also have had mercy on your fellow slave even as I had mercy on you?” The Lord expects us to do to others as He has done to us. He has not made demands on us according to righteousness. In the same way He expects us to not make demands on others according to righteousness. The Lord has forgiven our debts according to mercy, and He expects us to forgive others’ debts according to mercy as well. With what measure the Lord measures to us, He expects us to measure the same measure to others. The Lord dispenses grace to us according to a good measure, pressed down, shaken together, and running over. He expects us to do the same thing to others according to a good measure, pressed down, shaken together, and running over. The Lord expects us to do to our brother as He has done to us.

　The ugliest thing in the eyes of God is for a forgiven person to refuse to forgive others. Nothing is uglier than refusing to forgive when one has been forgiven or refusing to be merciful when one has obtained mercy. A person should not receive grace for himself on the one hand and refuse to share grace with others on the other hand. A person must realize before the Lord that he should treat others the same way that the Lord has treated him. It is very ugly for a man to receive grace while refusing to share grace. Being forgiven yet refusing to forgive others is a most uncomely sight. God condemns a debt-ridden person’s attempt to demand payment from another debt-ridden person. He has no pleasure in those who remember others’ shortcomings when they themselves have come short.

　The master asked the slave, “Should you not also have had mercy on your fellow slave even as I had mercy on you?” God wants us to have mercy on others as He has had mercy on us. We need to learn to have mercy on others and to forgive them. A man who has experienced grace and who is forgiven by God should learn to forgive others’ debts. He should learn to forgive others, to have mercy on them, and to be gracious to them. We need to lift up our eyes and say to the Lord, “Lord, You have forgiven my debt of ten thousand talents. I am willing to forgive those who have offended me today. I am also willing to forgive those who will offend me in the future. You have forgiven me of my great sins. I also will learn to be like You in a small way by forgiving others.”
　　接下去，三十四节∶“主人就大怒，把他交给掌刑的，等他还清了所欠的债。”在这里有一个人落在神的管教里，神把他交给掌刑的，要等他还清所欠的债。

　　三十五节∶“你们各人，若不从心里饶恕你的弟兄，我天父也要这样待你们了。”这是严肃的事！我们盼望没有一个人落在神的手里。人要从心里赦免弟兄，像神从心里赦免他一样。我们盼望弟兄姊妹看见，如果有弟兄得罪你，总得在神面前学习赦免。总不应该在那里记念弟兄的罪，总不应该在那里向弟兄讨还。在这一件事情上，神的儿女应当像我们的神。神如何宽大的对待你，神也盼望你如何宽大的对待你的弟兄。
 
　Verse 34 continues, “His master became angry and delivered him to the torturers until he would repay all that was owed.” This is a man who has come under God’s discipline. God delivers him to the torturers until he should repay all that he owes.

　Verse 35 says, “So also shall My heavenly Father do to you if each of you does not forgive his brother from your hearts.” This is a serious matter. We hope that no one would fall into God’s hand. We must forgive our brother from the heart, as God has forgiven us from His heart. We hope all the brothers and sisters will learn to forgive all offenses. Do not try to remember the sins of your brother. We should not ask our brother to repay us. God’s children should be like God in this matter. Since God treats us generously, He expects us to treat our brothers generously as well.
　　我们若光是赦免弟兄，那还是消极的，还是不够的。我们还需要挽回他，这就是马太十八章十五至二十节对于我们的要求。
 
　It is not sufficient for us to just forgive our brother. This only takes care of the negative side. We still need to restore him. This is the charge in Matthew 18:15-20.
　　马太十八章十五节∶“倘若你的弟兄得罪你，你就去趁着只有他和你在一处的时候，指出他的错来。”在神的儿女中，常常有彼此得罪的事。如果有弟兄得罪你，你该怎样作呢？主说，“你就去趁着只有他和你在一处的时候，指出他的错来。”弟兄如果得罪你，你第一件事不是去告诉别人，不是去告诉别的弟兄姊妹，也不是去告诉教会的长老，也不是随便拿来当作谈话的资料，主在这里没有这样的命令。如果弟兄得罪你，你第一件事要作的，乃是去告诉得罪你的弟兄。

　　许多时候的难处在这里，一个弟兄如果得罪了另外一个弟兄，这一个被得罪的弟兄，就替他宣传，东告诉人，西告诉人，一直的告诉出去，全教会也许都知道了，而那个弟兄本人还不知道是怎么一回事。这样告诉人，是弱者的行为；只有弱者有才没有勇气告诉本人，只敢在背后说，不敢在当面说。在背后传说事情、播弄事情，这是不洁净的。不错，我们要对付弟兄的错处，但是主不要我们先去告诉别人。第一要告诉的，应该是他本人，而不是别人。我们若把这一个基本的功课学习好，就能够使教会免去许多的难处。

　　那么，怎样告诉他呢？写信给他么？主没有这样说。主所说的告诉的方法，不是写信，乃是要你去当面对他说。可是，有一点要注意，在他的背后固然不能说，有许多人在一起的时候也不能说。要“只有他和你在一处的时候”才可以说。许多神的儿女，在这一点上失败了，就是当着别人的面说人。可是，主的命令是只有他和你两个人在一起的时候才可以说。换句话说，对付个人的罪，只需要你们两个人，不需要第三个人，绝对不需要。

　　我们在神面前要学习这个功课：绝不能在得罪你的弟兄背后说话，也不能当着许多人的面说他，要在只有他和你两个人在一起的时候指明他的错。你不是在那里说别的事，你不是在那里说别的问题，你是要把你弟兄的错处指出来，这需要有神的恩典，这是神的儿女所该学的功课之一。

　　也许有的弟兄姊妹要说，这样作，不是很麻烦么？不错，是有些麻烦，可是你要照着主的话去行，就不应该怕麻烦。如果你觉得某弟兄得罪你的这一件事是小到一个地步，不需要去对他本人说，那么，也就不需要去告诉别人。如果你觉得这一件事不要紧，很简单，不成问题，不需要告诉他，那么，这一件事也就不需要告诉任何别的人。你不能对于他本人不需要告诉，而对于别人却需要告诉。要就告诉他本人，要就不说。总不能别人都知道了，只有他本人不知道。
 
　Matthew 18:15 says, “If your brother sins against you, go, reprove him between you and him alone. If he hears you, you have gained your brother.” Offenses occur all the time among God’s children. If a brother offends you, what should you do? The Lord says, “Go, reprove him between you and him alone.” If a brother offends you, the first thing you should do is not to tell others. Do not tell the brothers and sisters or the elders of the church about it or make it the subject of your conversation. This is not the Lord’s charge. If a brother offends you, the first thing you should do is go to him and tell him.

　A problem often arises when a brother offends another brother and then the offended brother goes around publicizing it. He continually talks about it until the whole church knows about it. However, the brother who supposedly offended him remains unaware of the offense. Such tale-telling is typical of the conduct of a weak person; only a weak one would be so timid as to not talk directly with the offending brother. He would only dare to speak about the matter behind his back; he would dare not speak about it face-to-face. It is an unclean thing for anyone to speak of matters behind others’ backs and to spread gossip. We do have to deal with our brother’s fault, but the Lord does not want us to tell others first. The first one who needs to be told is the person who is directly involved, not others. If we learn this basic lesson well, the church will be spared many problems.

　How do we tell others? Should we write a letter to them? The Lord did not tell us to do this. The Lord did not say that we should deal with it in writing, but rather by going to our brother and speaking to him face-to-face. However, just as it is wrong to speak about a matter behind someone’s back, it is equally wrong to speak about it in front of many people. The matter should be communicated “between you and him alone.” Many children of God fail in this matter. They publicize things before many people. But the Lord charges us to speak only when the involved parties are together. In other words, individual sins should be dealt with by the individuals alone; no third party should be involved at all.

　We need to learn this lesson before God. We should never say anything behind the back of the brother who has offended us, and we should not speak to him in front of many people. We must point out his fault only when we are alone together. We do not have to talk about other things or bring up other problems; we simply need to point out the fault. This requires grace from God. It is one lesson God’s children must learn.

　Some brothers and sisters may think that this is too troublesome. While this is, in fact, quite troublesome, you cannot be afraid of trouble if you want to walk according to God’s Word. If you feel that your brother’s offense against you is too small to be bothered with, you may feel no need to speak to him. If this is the case, there is also no need to tell others about it. If you feel that a matter is insignificant, simple, trivial, and unworthy of bringing to his attention, you should not tell others about it either. You should not think that he does not need to be informed but that others do need to be informed. If you want to speak of it, speak to him alone. If there is no need to speak of it, simply keep silent. It is wrong for others to know about something when the offending brother is ignorant of it.
　　十五节的下半节，“他若听你，你便得了你的弟兄。”这是告诉的目的。你去告诉他本人，目的不是要得着赔偿。你去告诉他，只有一个目的：他如果听你，你便得了你的弟兄。

　　所以，问题不是在你的损失多大，问题是在这一个弟兄这样得罪你，如果这件事不弄清楚，他在神面前就不能过去，交通出了问题，祷告有了拦阻，所以你要去劝他。不是你感觉受伤的问题，乃是你的责任问题。如果光是你个人的感觉受了伤，那是太小的事。如果不过是你的感觉受了伤，你觉得不大成问题的事，你可以过去，那就不必告诉你的弟兄，也不必告诉任何人。对于这一件事情的轻重，没有一个人知道得比你更清楚，你该不该去告诉这一位弟兄，这一个决定的责任就在你身上。谁是最清楚地人，责任就在谁身上。有许多事情，是可以让它过去的，但也有许多事情是必须对付的。如果真的有得罪的事能叫我们的弟兄失落，那么，你总得找只有他和你两个人在一处的时候，去指明他的错。凡不能马虎的，你就不能让这一件事马虎过去；因为你虽然可以过去，他却不能过去，他在神面前出了事情，神没有赦免他。如果弟兄有了错，错到一个地步，在主面前出了问题，那你该知道，这不是小事情，应当去对他说清楚。你要找机会，只有他和你在一处的时候，告诉他说，“弟兄，你这样得罪我，不对。你这样得罪我，会使你在神面前没有路，会使你在神面前有拦阻，有很大的损失。”他如果肯听，“你便得了你的弟兄，”你就挽回了这一位弟兄。

　　今天许多神的儿女不顺服这一段圣经的教训。有的人老是把弟兄的错处对别人说，一直在那里宣传；有的人虽然不对别人说，但是一直不肯赦免，老是放在心里面；有的人赦免了就完事，什么都不管。但是，主不要我们这样。老在那里说人的错，是不对；口里不说，心里却不肯赦免，也不对；只有赦免，没有劝勉，也不对。

　　主不是说，你的弟兄得罪你，你赦免了他，就可以不管了。主给我们看见，被得罪的人，反而有责任去挽回得罪他的人。果得罪你的不是小事情，那你为了他的前途，就有责任去对他说，必须去挽回他，必须想方法去得着你的弟兄。去说的时候，态度要好，存心要对，目的是要挽回你的弟兄。你如果存心是要得着他，你就知道如何指出他的错来。如果你存心不是要挽回他，那反而会加深裂痕。你必须看见，劝勉的目的不是在索取赔偿，不是要拯救你自己的感觉，乃是要挽回你的弟兄。
 
　The second half of verse 15 says, “If he hears you, you have gained your brother.” This is the reason for telling. The reason for telling your brother is not to receive any compensation. There is only one reason for telling: “If he hears you, you have gained your brother.”

　Therefore, the issue is not how much loss you have sustained. If your brother has offended you, and the matter is not cleared up, he will not be able to get through to God; there will be obstacles in his fellowship and prayer. This is why you have to admonish him. It is not a matter of venting your hurt feelings, but a matter of your responsibility. It is a very small matter if it is simply a matter of hurt feelings. If it is just a matter of hurt feelings, if the issue does not pose a problem to you, and if you think you can get over it, you do not need to speak to your brother or anyone else. No one knows better than you do how serious the matter is to you. The responsibility of making the decision to go or not to go rests with you. Such responsibility rests with the party who is clearest about the matter. There are many things that can be let go of, but there are also many things that must be dealt with. If some offenses will indeed stumble your brother, you must point out his fault to him while he and you are alone together. Anything that should be dealt with must be dealt with carefully. You may let the matter go easily, but the other party may not be able to get through like you. He has committed an offense before God, and God has not yet forgiven him. If a brother has committed a mistake that will jeopardize his relationship with God, this is not a small matter, and you should go and clearly tell him about it. You must find an opportunity while he and you are alone together and say, “Brother, it was not right for you to offend me in such a way. Your offense will ruin your future before God. You will create obstacles and bring loss to yourself before God.” If he listens to you, “You have gained your brother.” In this way you restore your brother.

　Today many of God’s children do not obey the teaching of this portion of the Word. Some people always speak of others’ wrongdoings, continually publicizing them. Some do not tell others, yet they never forgive and always harbor grudges in their hearts. Some forgive but do not try to restore. But this is not what the Lord wants us to do. It is wrong to speak of others’ faults; it is wrong to keep silent yet be unforgiving in the heart; and it is equally wrong to forgive but not to exhort.

　The Lord did not say that it is good enough for us to forgive the brother who has offended us. The Lord also showed us that the offended one has the responsibility to restore the offending one. Since it is not a small thing to offend someone, we have the responsibility to tell the one who has offended us for his sake. We must think of some way to restore our brother and gain him back. When we speak to him, we must be proper in our attitude and pure in our intention. Our purpose is to restore our brother. If our intention is to gain him, we will know how to point out his fault. If our intention is not to restore him, it will only worsen the relationship. The purpose of exhortation is not to ask for recompense or to justify our own feelings; it is for the purpose of restoring our brother.
　　你的目的如果是对的，你就知道手续要怎样作。第一，你的灵必须对，然后你所说的话、你说话的方法、你的态度、你的脸色、你的声音、你的语气也都要对。因为你的目的是要得着他，不光是要他晓得他的错。

　　如果你去责备他一顿，虽然你的责备可能是对的，你所说的最重的话也可能是对的，但是，你的态度、声调和脸色，却与你要得着他的目的差得太远了。

　　我们要说一个弟兄好，很容易；要赞美谁，也很容易。我们发脾气去告诉人一件事，那也很容易，只要放松情感，我们就作得来。但是，又要他知道他的错，又要挽回他、得着他，这只有满了恩典的人才能作。自己对了而不骄傲，自己对了而能谦卑，自己对了而能温柔，自己对了而能帮助人知道错，这必须把自己完全摆在一边，才能作得来。

　　我们要知道，主许可一位弟兄得罪你，那是主看上了你，挑选了你，把一个重大的责任放在你身上。你是被挑选的器皿，神要用你去作挽回的工作。

　　如果有一个弟兄得罪你，很小的事，你赦免了他，那就过去了，没有留下别的难处。但是，如果有一个弟兄得罪你到一个地步，不能过去，那你就不能闭起眼睛来，算他没有这件事。因为事情总是在那里，不能抹煞。这些难处如果不解决，就成了教会的重担。教会的能力，常因着重担而被消减；身体的生命，也常因着重担而被消减；执事的工作，也常因着重担而被消减。所以，我们在神面前要学习有事情就得对付。有人得罪你的时候，不要闭起眼睛来不管，要去好好的对付。不过，灵要对，态度要对，话语要对，脸色要对，声调要对。这样，你才能够得着你的弟兄。
 
　If our intention is pure, we will know how to do this step by step. First, we must have the right spirit. Next, the words we speak, the way we speak them, including our attitude, countenance, voice, and tone, must all be right. Our purpose is to gain him, not just to inform him of his fault.

　If we are simply trying to rebuke him, our rebuking may be right, and the strong words we use may be justified, but our attitude, tone, and countenance may never achieve the goal of gaining him.

　It is easy for us to say good things about a brother; it is easy to praise a person. It is also very easy to lose our temper with a person. We only need to let go of our emotions and we will lose our temper. But pointing out a person’s fault and, at the same time, restoring and gaining him is something that can be done only by those who are full of grace. One must forget about himself completely before he can be humble, meek, free from pride, and willing to help those who are at fault. In the first place one must be right himself.

　You should realize that the Lord allows a brother to offend you because He has shown favor to you and has chosen you. He has put a great responsibility upon you. You are His chosen vessel, and God is using you to restore your brother.

　If a brother offends you in a small matter and you forgive him, the matter is settled; there is no need to do anything further. But if a brother offends you to such an extent that it becomes an issue, you cannot close your eyes and say that there is no problem. The problem is there, and you cannot ignore it. If the problem is not solved, it becomes a burden to the church. The church is often weakened because of these burdens. The life of the Body is drained through these burdens, and the work of the ministers is wasted through these burdens. Before God we need to learn to deal with every problem when it arises. If a person offends us, we should not close our eyes and try to ignore it. We must deal with it properly. However, our spirit, attitude, word, countenance, and tone must all be proper. This is the only way to gain our brother.
　　十六节，“他若不听，你就另外带一两个人同去，要凭两三个人的口作见证，句句都可定准。”你一个人到他那里去，用很正当地存心，很好的态度，很温柔的话语，对他说了之后，如果他不听，你就可以去告诉另外的人。但必须等到他不肯接受的时候，才可以去告诉人，绝不是随便去告诉人。

　　神的儿女在两个人之间发生了难处，如果两个人肯一同在前神面前对付，很少事情是不容易解决的。但是，说话一不小心，传到第三者的耳朵里，这一个难处就加重了，就很不容易解决。好像一个伤口，如果没有把外面的东西加进去，那还容易医治；若是把污泥在伤口上擦一擦，那不但增加了痛若，更加增加了医治的困难。把两个人之间的难处告诉第三者，就等于把污泥在伤口上擦一擦。所以在弟兄姊妹中间的难处，总得两个人直接对付。除非他不接受这一个对付，才可以告诉另外一两个人。并且，告诉另外一两个人的目的也不是为着多话，乃是要请他们一同去对他说，一同去帮助他，一同去寻求交通。

　　这另外的一两个人，总得是在主里面有经历的人，有属灵分量的人。你把你们两个人中间的事，摆在他们面前，请他们看这一件事情是如何，是不是这一个弟兄错。这一两个弟兄，要把你们的事在神面前祷告过，察看过，用属灵的力量判断过。如果他们也觉得这一件事是他的错，就和你一同去对这一个弟兄说，“这一件事是你错了。你这样作，你在神面前没有路，你必须悔改，你必须认错。”

　　“要凭两三个人的口作见证，句句都可定准。”这一两个人，必须不是随便说话的人。你不要带多话的人去，多话的人根本不能叫人佩服。要带可靠的、诚实的、有属灵分量的、在主面前有经历的人去，这样就能凭两三个人的口作见证，句句都可定准。
 
　Verse 16 says, “But if he does not hear you, take with you one or two more, that by the mouth of two or three witnesses every word may be established.” If you go to him by yourself and speak to him with a proper motive, a good attitude, and gentle words, and he still does not hear you, then go and tell others about it. However, you must tell someone else only after he has rejected your words. You must not tell others loosely.

　If a problem arises between two of God’s children and if both of them go to the Lord and deal with it, everything will be solved easily. But suppose one is not careful with his words and the problem spreads to the ear of a third person. The problem will be compounded, and it will be hard to solve. If there is no contamination of a wound, the healing process is relatively simple. If dirt gets into a wound, not only does the level of pain increase, but the dirt makes it harder for the wound to heal. Unnecessarily spreading a problem to a third person is like adding dirt to a wound. Any problems between the brothers and sisters should be dealt with directly by the involved persons. The only time we should tell another person or persons is when one party will not receive the admonition. The purpose of telling others is not to multiply the gossip but to invite others to exhort, help, and fellowship together.

　The “one or two more” here should be experienced persons in the Lord; they should be those who are weighty in their spiritual measure. You should present the case before them and ask for their opinions. They should check whether the fault lies with the offending one. The mature ones should pray and consider the matter before the Lord and then arbitrate according to their spiritual discernment. If they feel that the fault lies with the offending brother, they should go to that brother and say, “You are wrong in this matter. By doing this you have cut yourself off from the Lord. You must repent and confess.”

　“That by the mouth of two or three witnesses every word may be established.” The “one or two more” must not have a loose tongue. Do not invite talkative persons to such a meeting. Talkative ones can never convince people; instead, invite those who are trustworthy, honest, spiritual, and experienced before the Lord. In this way every word will be established by the mouth of two or three witnesses.
　　十七节，“若是不听他们，就告诉教会。”你一个人对付不了，就带一两个人去对付，他如果还不听，那你只能告诉教会了。这里说的告诉教会，不是你当着全教会聚集在一起的时候，把这一件事提出来，乃是去告诉在教会里负责的长老。如果教会的良心也觉得这个弟兄有错，那么他必定是错了。那一个弟兄若是活在神的面前的，就应当放弃自己的看法，接受两三个人的见证；如果不接受两三个人的见证，至少应该接受教会的断案。教会一致的看法，教会一致的意见就是主的心意。他应该知道，不听教会是不对的。他应当学习柔软，不相信自己的感觉，不以为自己的定规是靠得住的，他应当接受教会的感觉。

　　如果再不听，怎么办？十七节下半节：“若是不听教会，就看他像外邦人和税吏一样。”这是很严重的话。换句话说，如果他不听教会，那么所有教会里的弟兄姊妹，都不与他来往。因为他那一个难处不肯对付，所以教会看他像外邦人和税吏一样，与他没有交通。在这里虽然还没有到要革除他的地步，可是弟兄们看他像外邦人和税吏一样，大家不理他。他说话，大家不听；他来擘饼，大家也不理他；他祷告他的，大家不说“阿们；”他要来，让他来；他要走，让他走。大家看他是另外的人。实在说来，神的儿女如果有这样一致的态度，就很容易把他挽回过来。这样的对付他，目的还是为着挽回他。

　　十八节的话，是根据上面的话来的，十八节说，“我实在告诉你们，凡你们在地上所捆绑的，在天上也要捆绑；凡你们在地上所释放的，在天上也要释放。”教会所作的，主在天上承认。如果教会看他有错，而他不听教会，教会就看他像外邦人和税吏一样；这一个，主在天上也承认。

　　十九至二十节所说的话，也是根据上文来的∶“我又告诉你们，若是你们中间有两个人在地上，同心合意的求什么事，我在天上的父，必为他们成全。因为无论在哪里，有两三个人奉我的名聚会，那里就有我在他们中间。”前面说，“要凭两三个人的口作见证，句句都可定准，”这是什么原因呢？这里告诉我们，两三个人的原则，就是教会的原则。如果两三个人同心合意的作一件事，两三个人同心合意地在神面前看一件事，那么神也必定承认这一件事。马太十八章十八至二十节的话就是根据对付弟兄的事来的。从两三个人到全教会，父在天上要承认他们所作的事。

　　我们在这里要附带说到一个问题，就是教会怎样断定重大的事情。行传十五章告诉我们，弟兄们聚集在一起的时候，大家都可以说话，所有的理由都可以讲。连要守律法的人也可以站起来讲他们的主张，虽然他们的主张是完全错误的。换句话说，弟兄们都有说话的机会。但是，不是弟兄们都可以断定事情，乃是等弟兄们在神面前把所有的感觉说出来之后，长老们听过了大家的话，最后，就把他们在神面前的感觉说出来，作一个最后的断定。他们这几位负责的弟兄，在神面前都有同一的感觉，这一个感觉就是教会的感觉，就是教会的良心。他们说了之后，大家就都服了，大家就都同心合意的去作。这才是教会的办法。绝不压住人，不给人说话的机会；但是也绝不可以随便说话。在断定的时候，是长老们在圣灵的管理之下说话，弟兄姊妹要听长老们所说的话。如果圣灵在教会中有权柄，这些事情就能很顺利的解决。如果圣灵在教会中没有权柄，肉体的意见一多，教会就没有办法说话。所以，我们应该学习服在圣灵的权柄底下，听从教会的话。

　　但愿神恩待我们，使我们像主一样，作一个有恩典的人。如果有弟兄得罪我们，我们就从心里饶恕他。不但这样，我们还要尽我们的责任，照着主的话去挽回他。但愿神带领我们，在教会中能活出这样的生活来。
 
　Verse 17 says, “If he refuses to hear them, tell it to the church.” If we cannot deal with the problem by ourselves, we should bring one or two with us to deal with it. If the other person still refuses to hear them, we have to tell it to the church. Telling the church does not mean that we publicize the matter when the whole church is gathered together. It means telling the responsible elders in the church. If the conscience of the church also feels that this brother is wrong, he must be wrong. If the offending brother is one who walks before God, he should lay aside his own view and accept the witness of two or three. If he does not accept the witness of two or three, he should at least accept the verdict of the church. The unanimous view and judgment of the church reflect the heart of the Lord. The brother should realize that it is wrong to ignore the church. He should be meek and not trust in his own feelings or his own judgment. Rather, he should accept the feeling of the church.

　What if he still refuses to hear? Verse 17 continues, “If he refuses to hear the church also, let him be to you just like the Gentile and the tax collector.” This is a serious word. In other words, if he refuses to hear the church, all the brothers and sisters in the church should no longer communicate with him. Since he does not want to face his problem, the church should consider him as a Gentile and a tax collector and should have no fellowship with him. Though he is not excommunicated, all the brothers should consider him as a Gentile and tax collector, and no one should pay any attention to him. If he speaks, no one should listen. If he comes to break bread, everyone should ignore him. If he prays, no one should say “amen.” If he wants to come, he can come. If he wants to go, he can go. But everyone should consider him as an outsider. If God’s children will hold such an attitude in one accord, it will be easy to restore a brother. The purpose for dealing with him in this way is still to restore him.

　Verse 18, which says, “Truly I say to you, Whatever you bind on the earth shall have been bound in heaven, and whatever you loose on the earth shall have been loosed in heaven,” is related to the previous verses. The Lord in heaven acknowledges what the church does on earth. If the church considers a person who refuses to hear the church as being wrong, the church will look upon him as a Gentile and a tax collector, and our Lord in heaven will acknowledge the same thing.

　Verses 19 and 20 are also based on the preceding portion. “Again, truly I say to you that if two of you are in harmony on earth concerning any matter for which they ask, it will be done for them from My Father who is in the heavens. For where there are two or three gathered into My name, there am I in their midst.” Why does the previous verse say “that by the mouth of two or three witnesses every word may be established”? Here we see that the principle of two or three is the principle of the church. If two or three act upon a matter in one accord, and if these two or three deliberate something before God in one accord, God will acknowledge the decision. Matthew 18:18-20 is spoken in the context of our dealing with the brothers. When a matter is brought up to two or three people and then to the whole church, the Father in heaven will acknowledge such a decision.

　Here we want to mention something in passing. How does the church make important decisions? Acts 15 shows us that when brothers come together, everyone can speak and debate. Even those who are for the law can stand up and speak their mind, even though their opinion is altogether wrong. In other words, all the brothers have equal opportunity to speak. But not all the brothers can arbitrate matters. All the brothers can express how they feel before the Lord. After the elders have listened to all of them, they should speak their feelings before God and make a final judgment on the matter. The responsible brothers may have the same feeling before the Lord. This feeling is the feeling of the church; it is also the conscience of the church. After they have spoken, everyone should submit and go along with them in one accord. This is the way of the church. The church does not muzzle people’s mouths or forbid anyone to speak. But no one should speak carelessly. When the time comes for a decision, the elders should speak under the guidance of the Holy Spirit, and all the brothers and sisters should listen to the elders. If the Holy Spirit’s authority is present in the church, such matters can be resolved easily. If the Holy Spirit has no authority in the church and there are many opinions of the flesh, the church will not be able to arbitrate anything at all. We must learn to submit to the authority of the Holy Spirit and to listen to the church.

　May God be gracious to us. May we be like our Master who is so full of grace. If a brother offends us, we should forgive him from the heart. Moreover, we should bear the responsibility of restoring him according to the Lord’s Word. May the Lord lead us to live such a life in the church.

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