Conflict Resolution: Whose Responsibility? (Part 1 of 2)

Laying the Groundwork

As Jesus went about “preaching the gospel of the kingdom” (Matt. 4:23),¹ in many respects his earthly ministry was preparatory and an early transitional period between old-covenant Judaism and the establishment of his universal church. It was not the time to set aside the Mosaic Law, nor was it the time to teach exclusively Christian doctrine. It was, however, necessary to prepare the way for God’s approaching kingdom.²  

Chapter 5 of Matthew’s Gospel is part of a three-chapter discourse, wherein the Lord’s celebrated “Sermon on the Mount” is recorded. Jesus’s immediate listening audience was Jewish, inclusive of but not limited to his disciples. Matthew’s targeted reading audience was a Jewish-Christian community not far removed from Jesus’s original listening audience in time, geographical location, political environment, and sociocultural circumstances.³ 

In chapter 18 of Matthew’s Gospel, the Lord’s recorded words are directed to “the disciples,” who would later be commissioned to spread Christ’s message to all nations.

When My Brother Has Something Against Me

“Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift” (Matthew 5:23-24).

The directive here, set in the context of early-first-century Jewish worship, is subsequent to proscriptions against being angry, unforgiving, prideful, spiteful, malicious, and hateful (vv. 21-22)—the opposite of the blessed attitudes and behaviors highlighted at the beginning of the sermon. The “gift” [δῶρον] brought to the altar, generically representing any offering presented at the temple, is an offering of worship.⁴

One cannot worship God acceptably without faithful adherence, both inwardly and outwardly, to his revealed will. Instead of mindless ritualism, genuine worship, “in spirit and truth” (John 4:23-24), involves intent, purpose, and the right frame of mind. Worship that is acceptable and pleasing to God begins in the heart and should be prioritized as “first” [πρῶτον], of utmost importance (Matt. 5:24b). Otherwise, any so-called worshipful act is vain, empty, meaningless (Matt. 7:21-27; 15:5-9; 21:13).

The realization that “your brother has something against you” is a matter of interpersonal relations and brotherhood. Considering the requisite of self-examination and fidelity of spirit,⁵ even if you think the disharmony or negative feelings are not entirely your fault, the responsibility is on “you” to take the initiative and seek reconciliation. “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psa. 133:1). “Let no one seek his own, but each one the other’s well-being” (1 Cor. 10:24).

When I Have Something Against My Brother

Jesus, having taught an object lesson about childlike innocence and humility, stressed the absolute importance of saving a single soul (Matt. 18:1-14). He then addressed a disciple’s duty toward a sinning brother.

“Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector” (Matthew 18:15-17).

One of the challenges of this passage is whether or not the prepositional phrase “against you” [εἰς σὲ] is original to the text. While most Greek manuscripts include these words, some important textual witnesses do not. Text critics, translators, and exegetes must therefore determine if v. 15a should read broadly, “if your brother sins” (NASB, NET, NIV), or more specifically, “if your brother sins against you” (ASV, CSB, ESV, N/KJV, RSV).

o   In favor of the shorter reading is the exclusion of the phrase from early Greek texts (incl. Sinaiticus, Vaticanus, Origen). Its presence in later copies is explained as textual gap-filling, perhaps an inference from v. 21.⁶

o   In support of inclusion is the adjoining phrase, “between you and him alone” (v. 15b), followed by “let him be to you [singular] ...” (v. 17b), as well as Peter’s follow-up question, “how often shall my brother sin against me [εἰς ἐμὲ], and I forgive him?” (v. 21). The majority of witnesses, representing all text families, contain the words in question. Inadvertent omission from a few copies is understandable if copyists transcribed the audible reading of the text, where the words ἁμαρτήσῃ εἰς σὲ (“sins against you”) combine expressions with vowel sounds (ῃ, ει, ε) that are similar when read aloud in Greek: ἁμαρτήσῃ (pronounced ha-mar-tay-say) and εἰς σὲ (pronounced ays-seh).⁷

o   Because of the “balance of possibilities,” the Nestle-Aland and UBS Greek texts include the words in [square brackets].⁸

At the end of the day, the immediate context, the overall context of scripture, and the “brother’s keeper” principle require application of both readings.⁹

The procedural guidelines that follow would surely apply if my brother sins against me. The verb “sins” [ἁμαρτήσῃ] is not descriptive of someone’s mere inconsideration or petty offense that might hurt my feelings, although heeding the Lord’s counsel would still be helpful in such cases. The Bible makes a clear distinction between persistent transgressions that jeopardize one’s soul, calling for disciplinary action in the church, and trivial matters or civil disputes that do not (1 Cor. 5:1–6:18).

To be like Christ and to follow his direction, we are called to be selfless, and if necessary, willing to suffer personal wrong (perceived or otherwise) rather than seeking retaliation or damaging the unity and reputation of his church (1 Cor. 6:7-8).¹⁰ Whether I am personally offended or not, the issue the Lord addresses is a trespass or wrongdoing that violates the holiness of God and his revealed will. His standard of judgment overrides my own (Rom. 2:1-8; 14:4).

But what if my brother sins (in general) without directly affecting me? Can I legitimately say, “Well, the sin is not against me personally, therefore these procedural guidelines do not apply”? Notwithstanding the textual variant involving wider applicability (noted above), Jesus goes on to make particular application within “the church” [ἡ ἐκκλησία] (Matt. 18:17).

Alluding to the congregated followers of Christ and community of the saved, the term ἐκκλησία occurs only three times in the Gospel accounts, all in Matthew, all in the teachings of Christ. Having promised to build his “church” (Matt. 16:18), Jesus then provided instruction for how sin is to be dealt with in his church (Matt. 18:15-17). Whether or not the recognized sin is of a personal nature, its adverse effects have broader implications if left unaddressed, and if ineffectually handled, it necessarily becomes a congregational matter.

“Sin is like quicksand: Your own efforts only make you sink deeper. Only an outside hand can pull you out” (author unknown). It was never the Lord’s intention for his followers to be segregated or isolated or independent in their Christian walk. The word “church” always applies to a collectivity of believers, never individually, and Jesus’s emphasis on “one another” proliferates in the writings of his inspired emissaries.¹¹

Further Commentary

“Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another’s burdens, and so fulfill the law of Christ” (Gal. 6:1-2).

“Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins” (Jas. 5:19-20).

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ² See K. L. Moore, “Luke’s Unique Perspective on Jerusalem’s Fall and the Kingdom of God (Part 4),” Moore Perspective (2026), <Link>.

     ³ See K. L. Moore, “Layers of Context (Part 3),” Moore Perspective (6 May 2020), <Link>.

     ⁴ Cf. Matt. 8:4; 15:5; 23:18-19; Mark 7:11; Luke 21:1-4.

     ⁵ Cf. Matt. 6:21; 7:3-5; 9:13a; 15:8, 18; note also 1 Cor. 11:28; 14:15; Gal. 6:4; Eph. 5:19; Col. 3:16.

     ⁶ Philip Wesley Comfort, A Commentary on Textual Additions to the NT (Grand Rapids: Kregel Academic, 2017): 29.

     ⁷ Robert H. Gundry, Matthew: A Commentary on His Handbook for a Mixed Church under Persecution. 2nd ed. (Grand Rapids: Eerdmans, 1994): 367; Daniel M. Doriani, “Matthew,” in Vol. VIII of ESV Expository Commentary: Matthew–Luke (Wheaton, IL: Crossway, 2021): 274. Pronunciation of NT Greek terms usually depends on the subjective preference of one’s Greek teacher!

     ⁸ Bruce M. Metzger, A Textual Commentary on the Greek NT. 2nd ed. (Stuttgart: German Bible Society, 1994): 36.

     ⁹ The same textual issue occurs in Luke 17:3: “If your brother sins” (ASV, CSB, ERV, ESV, ISV, NASB, NET, N/RSV), or “If your brother sins against you” (NIV, N/KJV, WEB), although in the very next verse, the “against you” [εἰς σὲ] inclusion is undisputed among textual witnesses. The “brother’s keeper” principle is based on Genesis 4:9.

     ¹⁰ Matt. 5:9-14, 38-48; Rom. 12:17-21; 1 Thess. 5:15.

     ¹¹ Mark 9:50; John 13:34-35; 15:12, 17; Rom. 1:12; 12:5, 10, 16; 13:8; 14:13, 19; 15:5, 7, 14; 16:16; 1 Cor. 11:33; 12:25; 16:20; 2 Cor. 13:12; Gal. 5:13; Gal. 6:2; Eph. 4:2, 25, 32; Eph. 5:21; Phil. 2:3; Col. 3:9, 13; 1 Thess. 3:12; 4:9, 18; 5:11, 15; 2 Thess. 1:3; Heb. 10:24; Jas. 4:11; 5:9, 16; 1 Pet. 1:22; 4:9; 5:5, 14; 1 John 1:7; 3:11, 23; 4:7, 11, 12; 2 John 5.

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Until the Times of the Gentiles are Fulfilled?

In the Olivet Discourse Jesus informed his disciples about the approaching destruction of Jerusalem. He warned that the city would be surrounded by armies, that fleeing to the Judean mountains would be urgent and difficult, and “there will be great distress upon the land and wrath to this people; and they will fall by the edge of the sword, and will be led captive unto the nations ...” (Luke 21:20-24a). He then observed, “and all Jerusalem will be trampled under the nations until the times of the nations may be fulfilled” (v. 24b).¹ To what does this last statement refer?

A Helpful Commentary

Almost identical wording is used by Paul in Romans 11:25, providing a helpful commentary: “for I do not want you to be ignorant, brothers, of this mystery, that you might not be wise in yourselves, that a hardening in part to Israel has occurred until [ἄχρι] that [οὗ] the fulness [τὸ πλήρωμα] of the nations [τῶν ἐθνῶν] should come in.”

Parallel wording includes ἄχρι (“until”), a “marker of continuous extent of time up to a point” (BDAG 160), the genitive relative pronoun οὗ (“that”), and τὸ πλήρωμα, “that which fills (up) .... makes someth. full/complete .... brought to fulness or completion .... fulfillment” (BDAG 829-30).² The term ἔθνη has various shades of meaning with reference to “peoples,” “nations,” “foreigners,” “Gentiles,” “unbelievers,” “non-Israelites,” or even “non-Christians” (see BDAG 276-77). In Romans 11:25 almost all English versions render it “Gentiles,” and in Luke 21:24 it is variously rendered “nations” (NRSV), “heathen” (GNT), “unbelievers” (ISV), but mostly “Gentiles” (ESV, NASB, NET, NIV, NKJV, RSV, WEB).

Paul’s Message to the Roman Saints

Contextually, the partial “hardening,” applicable to “some” among “Israel” (Rom. 11:17) who “were unfaithful” (Rom. 3:3), alludes back to Rom. 9:17-18 and pertains to God’s word that softens compliant hearts but hardens the stubborn and resistant. This state of affairs lasts “until that the fullness of the nations should come in.” Opportunity is afforded to unbelievers of all “nations” [ἔθνη] (inclusive of Gentiles) until the “fullness” or “fulfillment” [πλήρωμα] of God’s salvation plan, i.e., the consummation of all things in the final judgment (see Rom. 16:25-26). The verbal εἰσέρχομαι (“come in”) is repeatedly used in the NT for entering the divine kingdom, life, or glory.³

The Broader Context of Scripture

Disciples are to be made of “all the nations” [πάντα τὰ ἔθνη] until the end of the age (Matt. 28:18-20); “making known to us the mystery [μυστήριον] of his will, according to his purpose, which he set forth in Christ as a plan for the fullness [πλήρωμα] of time, to unite all things in him, things in heaven and things on earth” (Eph. 1:9-10). “God our Savior … desires all people to be saved and to come to the knowledge of the truth” (1 Tim. 2:3-4). “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Pet. 3:9).

The Context of Luke’s Gospel

In Luke 21:24, with respect to Jerusalem’s prophetic destruction by the Romans, Jewish survivors would be led captive “unto all the nations” [εἰς τὰ ἔθνη πάντα] (scattered far away from their sacred land), the city would be destroyed “by [the] Gentiles/ nations” [ὑπὸ ἐθνῶν] (the multi-national Roman legions), “until the times of the nations may be fulfilled,” i.e., disciples will be made of all nations until the end of the age, so Jerusalem will never again regain its former glory as the center of nationalistic Judaism, nor its temple stand as a symbol of divine favor. Jesus goes on to issue the great commission, for “repentance and forgiveness of sins to be proclaimed in his name unto all the nations [εἰς πάντα τὰ ἔθνη], having begun from Jerusalem” (Luke 24:47).

--Kevin L. Moore

Endnotes:

     ¹ Unless noted otherwise, scripture quotations are the author’s own translation.

     ² The verbal form πληρόω is employed in Luke’s account: “to make full .... to complete a period of time, fill (up), complete .... finish .... fulfill” (BDAG 827-29).

     ³ Matt. 5:20; 7:13, 21; 18:3, 8-9; 19:16-17, 23-24; 23:13; 25:10, 21, 23; Mark 9:43, 45, 47; 10:15, 23-25; Luke 13:24; 14:23; 18:17, 25; 24:26; John 3:5; 10:9; Acts 14:22; Heb. 3:11–4:11; 6:19-20; 9:12; Rev. 22:14.

Related Posts: Luke's Unique Perspective on God's Kingdom (Part 4)

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Image credit:  Painting by David Roberts (1850)

https://en.wikipedia.org/wiki/Siege_of_Jerusalem_%2870_CE%29#/media/File:David_Roberts_-_The_Siege_and_Destruction_of_Jerusalem_by_the_Romans_Under_the_Command_of_Titus,_A.D._70.jpg  

Luke’s Unique Perspective on Jerusalem’s Fall and the Kingdom of God (Part 4 of 4)

From Prophecy to Fulfillment

The transition from old covenant Judaism to Christ’s new covenant arrangement was not an abrupt, overnight replacement but involved the gradual unfolding of God’s plan and revelation of his will, ultimately completed in the NT canon. Christianity began in a thoroughly Jewish context (Acts 1–7) before spreading to the ethnically mixed Samaritans (Acts 8) and eventually the Gentile world (Acts 10–28).

During this transitional period, as the gospel was impacting lives from Jerusalem to the ends of the earth (Acts 1:8), a major obstacle across the Mediterranean world was the stubborn resistance of nationalistic Judaism. Just over a quarter of a century after the Lord’s church had begun, Paul wrote concerning obstinant Jews, “But their minds were hardened. For until the present day, the same veil remains upon the reading of the old covenant, not being lifted, which in Christ is being removed. But until the present day, when Moses is read, a veil lies over their heart, but if, when one has turned to the Lord, the veil is removed” (2 Cor. 3:14-16).¹

From the heavenly perspective, Jesus’s death on the cross was the historical juncture when the old covenant system officially stood in the position of “having been made obsolete ...” (Heb. 8:13a; 9:15-17; cf. Col. 2:14). At the same time, however, when the book of Hebrews was written, this pre-Christian and now anti-Christian state of affairs was “becoming obsolete and growing old, near [ἐγγύς] abrogation” (Heb. 8:13b) because the Jerusalem temple, Levitical priesthood and rituals, Mosaic law and traditions were still operating decisively and impactfully, though not for much longer.²

By the end of the AD 66-70 Jewish–Roman war, four decades after Jesus’s Olivet Discourse, the propaganda and aggression against the new covenant citizens of God’s kingdom, the judaizing pressure to embrace or return to old covenant ways, and the violent persecutions instigated and fueled by corrupt religious leaders and fanatic Zealots,³ were dealt a crushing blow.

Nearness of Cognitive Realization

When the disciples saw the signs Jesus warned about, including “Jerusalem surrounded by armies” (Luke 21:20), by witnessing the providential progression of the divine plan, they would recognize the nearness of God’s ascendant dominion despite the serious challenges faced from Jewish hostilities and Roman forces. The kingdom of God, biblically understood, includes perceptive awareness of God’s purpose, work, and sovereign rule in the hearts, lives, and circumstances of his people. “To you it has been given to know the mysteries of the kingdom of God, but to the rest in parables, so that ‘Seeing, they may not see, and hearing, they may not understand’” (Luke 8:10). For the defiant Jews within Jerusalem’s walls, these spiritual realities were hidden from their averted eyes until the city was besieged and razed (Luke 19:41-44).

Countering the blind hypocrisy of the Pharisees, Jesus had earlier informed his followers, having sent them “to proclaim the kingdom of God” (Luke 9:2, 60; 10:9), “now nothing is concealed that will not be revealed, and hidden that will not be known; instead, whatever you have spoken in the darkness will be heard in the light, and what you have spoken to the ear in the inner chambers will be announced on the housetops” (Luke 12:1-3). He also observed that those seeking God’s kingdom eagerly receive it with heavenly treasure, “For where your treasure is, there your heart will be also” (vv. 31-34). He continued with the exhortation to always be ready, along with warnings of fiery trials and divided households (vv. 35-53; cp. 21:12, 16).

Jesus then turned from addressing his disciples to the larger crowds (Luke 12:54a), rebuking them for their Pharisaic hypocrisy (note v. 1). Their ability to discern weather conditions by observing the wind and rainclouds was inconsistent with their stubborn refusal to discern this time (vv. 54b-56). Accountability is tied to attitude and intentionality.

As one of the precursors to Jerusalem’s fall, Jesus said: “And this gospel of the kingdom will be proclaimed in all the earth for a testimony to all the nations, and then will come the end” (Matt. 24:14). The universal proclamation of the gospel was foreseen in the OT, conducted by followers of Jesus facing resistance from “a disobeying and opposing people” (Rom. 10:15-21). At a time when political tensions were escalating, eventually leading to the Jewish–Roman war resulting in the obliteration of the Jewish state, Paul wrote, “you previously heard in the word of the truth, the gospel, coming to you as also in all the world, producing fruit and increasing as also among you ...” (Col. 1:5-6, emp. added). Whether these words were meant literally, hyperbolically, or proleptically, it is hard to miss the parallel to Jesus’s prophetic words.

Spiritual in nature and redemptive in force (Luke 2:30; 3:6; 21:28),⁴ the kingdom of God is the sovereign reign of God to be sought (Luke 12:31), entered (Luke 18:24-25), internalized (Luke 13:18-21), possessed (Luke 12:32), and inhabited (Luke 7:28; 13:24-29; 14:15-25; 18:16-25). Depending on degree of understanding and commitment, the Lord repeatedly noted, “the kingdom of God has drawn near to you ... the kingdom of God has drawn near” (Luke 10:9, 11), “the kingdom of God has come upon you” (Luke 11:20), and “the kingdom of God is in your midst” (Luke 17:20-21).

The irony here is that the unbelieving Jews, idolizing, trusting, and barricaded within the fortified walls of their cherished city, were headed for destruction outside the spiritual kingdom of God (cf. Luke 9:62; 13:23-30; 19:41-46). Those entering God’s kingdom (Luke 12:31-32) would escape the doomed city and be saved from destruction (Luke 21:18, 21; cf. Matt. 24:13), both physically and spiritually. The temporal city of Jerusalem would have to give way to the new Jerusalem—God’s universal and everlasting kingdom rule.⁵

Conclusion

What did Jesus mean when he said to Peter, Andrew, James, and John, “when you see these things happening, know that the kingdom of God is near” (Luke 21:31)? Rather than applying to something already present, or in the far-distant future, or close in spatial proximity, the nearness of God’s βασιλεία in the not-so-distant future is contextually linked to the downfall of the theocratic infrastructure of an anti-Christian regime (Matt. 24:33-34; Mark 13:29-30). The kingdom of God is not a physical entity but a conceptual reality, illuminating and liberating receptive hearts that would otherwise be devoted to and constrained by what was once a serviceable “house of prayer” but having devolved into a corrupt “den of robbers” (Luke 19:46).

The humble prayer to the heavenly Father, “your kingdom come” (Luke 11:2), that Jesus taught to his first-century disciples, is still applicable in its biblical sense. Father, may your sovereign reign infiltrate, impact, and direct the lives of your human creation, now and forevermore.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² Prior to his atoning death and subsequent resurrection, Jesus had promised the Holy Spirit to the apostles to teach them all they needed to know, remind them of all Jesus had taught, guide them into all truth, and reveal things to come (John 14:25-26; 15:26-27; 16:12-15). After his death and resurrection and before his ascension, he continued speaking to them about “the kingdom of God,” which they still did not fully comprehend, and prior to ascending into heaven he reiterated the promise (Acts 1:2-8). A few days later, when the Spirit was poured out on the twelve, they preached the gospel and the first scripture quoted was Joel 2:28-32. When Peter said “this” (currently happening) is what Joel prophesied about, that moment marked the beginning of the prophecy’s fulfilment regarding the outpouring of God’s Spirit (Acts 2:17a). However, the rest of the quoted prophecy with respect to “all flesh” (Jews and Gentiles), incl. men and women (Acts 2:17b-18), unfolded over the next several years (Acts 10:44-48; 11:15-18; 15:6-18). The last section cited (Acts 2:19-21) parallels the apocalyptic imagery of Jesus’s predictive words in the Olivet Discourse (Matt. 24:29; Mark 13:24-25; Luke 21:25-26), fulfilled in the devastating collapse of Jerusalem.

     ³ Note, e.g., Acts 4:3, 29; 5:18, 40; 6:11-14; 8:1; 9:23-25, 29-30; 13:45, 50; 14:2, 5-6; 17:5-10, 13-14; 18:12-13; 21:27-32; 22:22-23, 30; 23:1-15; 24:1-9; 25:2-3, 7; 26:2, 9-11; 28:19; 2 Cor. 11:24; Gal. 1:13; 5:11; 1 Thess. 2:14-16.

     ⁴ See also Luke 17:20-21; John 3:3-5; 18:36-37. When Jesus said to his disciples, “your redemption [ἀπολύτρωσις] is nearing [ἐγγίζω] (Luke 21:28), note the pronominal shift making a distinction between what “you” disciples see in the near future and what “they” see when the Son of Man comes in the distant future (cf. “Another Look at Matt 24”).

     ⁵ See K. L. Moore, “The New Jerusalem,” Moore Perspective (30 Jan. 2019), <Link>. The rejection of God’s Son unleashed divine judgment against the former “vinedressers,” cast out of God’s kingdom and destroyed, giving the “vineyard” to others who are blessed in the kingdom of God (Luke 13:24-35; 20:13-19; cf. Matt. 21:37-45; 27:25).

Related Posts: Luke's Perspective Part 1, Part 2, Part 3, Jesus: Superior High Priest (Part 5), Preterism: What's the Big Deal? (Part 1), The Times of the Gentiles (Lk 21:24)

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