Well, congregation, this evening, would you please open your Bible to Matthew chapter 18. Matthew chapter 18. We will also continue in the Heidelberg Catechism. Tonight we have come to Lord's Day 51. And of course, that means if you're keeping score, we're almost to the end. of this time through the Heidelberg Catechism of great benefit and help to the churches, to the believer. We're going to answer responsibly to that one question of Lord's Day 51, question 126, and we'll recite the answer out loud together in a moment. Page 256 in the back of that small book. But first, to another of those well-known passages, Matthew 18, beginning at verse 21 through verse 35. Beloved, tonight again rest and rejoice in this, that we hear the word of the living God. Then Peter came to Him and said, 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. Therefore, the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, Master, have patience with me, and I will pay you all. Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii, and he laid hands on him and took him by the throat, saying, Pay me what you owe. So his fellow servant fell down at his feet and begged him, saying, Have patience with me, and I will pay you all. And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved and came and told their master all that had been done. Then his master, after he called him, said to him, you wicked servant, I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you? And his master was angry. and delivered him to the torturers until he should pay all that was due to him. So my heavenly Father also will do to you if each of you from his heart does not forgive his brother his trespasses." Thus far, beloved, God's rich and glorious Word. Let's turn then to the summary of the teaching of the Word of God as we have it tonight in the Heidelberg Catechism. Continuing there at Lord's Day 51, We've been in the prayer of our Lord, and we now take up this fifth petition, asking the question, what does the fifth petition mean? Forgive us our debts as we forgive our debtors means because of Christ's blood, do not impute to us, poor sinners that we are, any of the transgressions we do or the evil that constantly clings to us. Forgive us, just as we are fully determined, as evidence of your grace in us, wholeheartedly to forgive our neighbors. These things, dear congregation, we believe because they are taught to us in the word of God. Let's ask the Lord his help again this evening as we continue. Let's seek him in prayer. Now, Heavenly Father, we thank You and praise You for the glorious wisdom of giving to us these words of that prayer which we perhaps know so very well. And yet, the extent of the application of those words are sometimes very difficult for us. We pray that You'd give us boldness, even as the Catechism in its very optimistic presentation asserts that the believer will desire earnestly and wholeheartedly to forgive all who come and seek forgiveness of us. Grant, O Lord, that we will delight to offer that forgiveness and so be able then to pray this prayer boldly. Lord, forgive my debts. Help us, we pray in Jesus' name. Amen. Well, dear congregation of the Lord Jesus Christ, we come tonight by this phrase and petition of the Lord's Prayer to one of the most difficult aspects of simple faith, one of the most challenging parts of biblical Christianity we will ever face. That is, which we will ever face if we allow ourselves to face it. Now, why do we put it that way, with sort of a hanging question, if we allow ourselves to face it? It is because, covenant family, it is because, covenant family, forgiving someone who has sinned against us is often the easiest thing to refuse to do. It is often the easiest thing to refuse to do. We're going to dig into why this is and how to see our way clear to practicing biblical forgiveness tonight. This is something we need to do. And in that vein, this parable, if I can put it this way, is loaded for bear. Because the tendency of our own sinful hearts, which is the tendency to refuse to forgive, is a very powerful problem. This pattern of refusing to forgive brings shame on the Lord Jesus Christ, harm to his church, at that very key point of his work for us, forgiveness. Beloved, forgive one another. Those redeemed out of death, must release all spiritual debt owed them. Those redeemed out of death must release all spiritual debt owed them." And we'll notice that from the following four things from the text. First, Peter's question teaches us about providing forgiveness. Second, the apostolic command is to freely provide debt relief. Third, servant number one owed a mountain of debt. It was forgiven. And then fourth, servant number two owed a molehill and it cost the other man everything. Those redeemed out of debt, death must release all spiritual debt owed them. Well, beloved, Enter in Peter. I don't know if you have done a study in this particular way, but it might be very beneficial to do a study of the things that Peter says as recorded in scripture. And know how many of those things that Peter says. First of all, we say, well, now that was quite something that you would say that Peter, as we have it here. And then with a little bit of reflection, think about our own hearts and say, well, that's exactly how I would think. It's true, isn't it? It's exactly how we think, isn't it? Now keep that in mind as we say tonight that Peter's question might be seen as very opportunistic. Very opportunistic. Why? Because Peter's question comes as a response. A response to what Jesus had just previously been teaching, and it happens to be what Jesus was just before this preaching now, which affords Peter this wonderful opportunity to ask his question. What Jesus had just been teaching is perhaps one of the most well-known pieces of instruction in Matthew's whole Gospel for those well-versed in the issue of sin and forgiveness. Let me say it another way. When we're hearing that someone has sinned and we're dealing with interpersonal sins, one of the first things we say about that situation to somebody is, it goes like this, have you followed Matthew 18? Don't we? What we really mean by that is have you followed Matthew 18 verses 15 to 17? And those are very important verses for sure, aren't they? Very important verses. But Peter, you see, and notice this again about him, he pounces, as it were, on the opportunity to ask, in effect, when then can I expect to get my pound of flesh against the one who owes me? When can I hold it over him, the one who has sinned against me? And if we press that to the nth degree, what Peter is really saying is when can I drag him in front of the firing squad? Is it the eighth time? I forgave him six times, seven times, but that's it. Covenant family, let's be honest. Let's be honest to say that Peter is asking something we wonder. How far must my forgiveness of a sinner against me go? How far? To what extent? You see, Peter wants, kind of in a reflection of Matthew 18 verses 15 to 17, those three important steps, Peter now wants three quick steps to judgment. Lord, just give me the three things and I'll follow it out. Is it too harsh to say that because of our fallen sinful nature that we like judging or find it easier to judge than we find it to forgive? Is that too harsh? I wonder. Now in terms of that, actually, Lord's Day 51 of the Catechism is very optimistic. It's very positive, almost over the top. And I'm thinking here especially of the second paragraph of the answer to question 126. It's very positive in the way it casts this matter, almost as if it can't be found in Scripture exactly what it is the Catechism is talking about here. You might search high and low for some proof, some indication of what it is. Now listen, in a positive way, that the second paragraph is talking about. Forgive us just as we are fully determined, as evidence of your grace in us, wholeheartedly to forgive our neighbors. You can kind of rack your brain really hard to think in the biblical record, Old Testament and New, especially in the New Testament, of an example of that. What we mean is of one who has been sinned against, who then goes to the one who has sinned against him or her with a joyous determination of a wholehearted nature to forgive that one. Well now, I'm only being partly facetious, just kidding a little bit. Because in all of the Scripture, there's really only one clearest example of that, isn't there? And you know Him, right? The Lord Jesus Christ. And oh, the Scripture is replete with that proof of how we are the ones who have sinned against Him, and how He wholeheartedly has forgiven us. Covenant family, the instruction, the instruction to forgive those who sin against us comes in the negative, like here in Matthew, comes in the negative, like here in Matthew, because we really fight being willing to do this. This is something very easy to not do. You might find that a difficult pill to swallow if nobody has ever really offended you. You might find that a difficult thing to really understand if nobody has really ever harmed you, and I mean really hurt you. You might say, well, come on. The Christian is going to be quick to forgive, right? I say it to you again this evening, search the scriptures. I only think of one and I'll mention later one very clear example of this in the whole of the Bible in terms of on anyone other than the Lord Jesus Christ. Maybe you'll come up to me and say, but remember this one or remember that one. And if you do, that'll be wonderful. I hope you do. But beloved, this is the easiest thing to not do. Secondly, then the apostolic command is to freely provide debt relief. We notice, of course, who it is who asks Jesus. Now think about this. Who is it who asks Jesus this question? The very one who not too much later will need from the Lord the very forgiveness he's asking, what are the limits to? Won't it be Jesus who comes to Peter on the edge of the sea after the resurrection and He'll ask him not once, not twice, but three times for some evidence of that repentance and confession of his own sins against the Lord? Do you love me? Do you love me? Do you love me? And Peter was grieved that He asked him the third time. And so it's that, Peter, who poses this question. Lord, how many times must these rascals sit against me and I be compelled to forgive them? Really, Peter? And yet it opens the door to a rather important consideration and question in terms of the flow of the narrative of divine writ, of the progression of revelation in Scripture. We have this here about the Lord's Word, but what about the apostolic word which followed it? What did they say? Peter, being one of those apostles, what did they say? That is, in terms of forgiving others, do the apostles address this matter at all? And I hope you realize that they do, don't they? How does Paul, for instance, and Paul mainly, how does he take Christ's instruction here and bring it forth? Perhaps you know of Ephesians 4.32. Perhaps you're familiar with Colossians 3.13. And you know about both of those passages, Ephesians 4.32, Colossians 3.13, that they come couched in what we call the imperative mood. That is, the language they are given is a command structure. That Paul addresses both the Christians and their struggles in Ephesus and Colossae in terms of the need to forgive one another, fellow believers, in terms of, you must do this. You must forgive each other as Christ has forgiven you. And so, covenant family, at least already we can assume and know this. Covenant family, we are ordered. We are ordered by the keeper of our account to freely release our claim of debt owed Our claim of debt owed from any other Christian who asks us to forgive them. Now I don't want us here to muddy the waters with our nagging question, but what if they don't ask me? That's not addressed in the scripture here. Or the other question which sometimes comes to the more mature believer, what if they don't ask me in a way that doesn't seem genuine? What do I do then? This particular passage is not going to address those certain issues, so we must stick with what is clear here and the way the Lord uses this parable, which we'll get to in a moment. I mentioned to you two apostolic words about this, Ephesians 4.32 and Colossians 3.13, because they are the best well-known ones we're most familiar with. Yet there is another place. I want you to turn for a moment to 2 Corinthians and two places there. 2 Corinthians, we'll go to chapter 6 and then chapter 8 very briefly. We know those places in Ephesians 4 and Colossians 3 because we're familiar with them. We perhaps read them regularly. But in terms of the apostolic harmony with what the Lord says in Matthew 18, these two passages in 2 Corinthians are very illuminating and very helpful. I'm just going to read at 2 Corinthians 6, verse 10, and then we're going to read at chapter 8, verse 9. 2 Corinthians 6. Here the apostle is talking about the ministry, the apostolic ministry and the preaching ministry that's going to follow it. What is included in that preaching ministry in setting Christ forward? Verse 10. As sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things, Now we don't have time to go into this in much detail, but here the Apostle is talking about the work of gospel ministry. What gospel preaching is and what it does. And one thing he says about it here at chapter 6 of 2 Corinthians verse 10 is that gospel ministry is as if the one who is preaching is poor, yet that preaching is making many rich. Now we're going to come back to that, but go to chapter 8 of the same, 2 Corinthians chapter 8. And look at it in v. 9. For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor. Now think here of Philippians 2, because here's what Paul's reflecting on. What does he mean by this? Well, he had that glory in Philippians 2. He cloaked it. that though he was rich, yet for your sakes he became poor, that through his poverty you might become rich." Do you notice this, beloved? That the apostolic word, what Paul is saying is drawn exactly out of this parable of the Lord Jesus Christ in Matthew 18. That is to say, what does he mean here? He is using, Paul is, a financial picture, as in our text in Matthew 18, about an application of the Gospel in terms of making many rich. Christ who was rich became poor to make us rich. In what sense? Riches equals forgiveness. Just like in our parable. Debt is owed. Riches spent to forgive. And so we begin to see a whole new way of understanding generosity, biblical generosity. Now, if I can say this, beloved, it needs to be said in terms of how we are addressing the matter this evening, we are in a sense backing into, we're backing into our text. We haven't even yet really dealt with the text, have we? But beloved, we need first understand that this is the currency of the kingdom. Who is the wealthiest in the kingdom? Why does Jesus use this particular parabolic way of addressing forgiveness and saying this king who is ultimately rich, who had at his disposal all manner of wealth, applies it in these ways? Because we need to understand, beloved, that He who spent His wealth for the benefit of others is the Lord Jesus Christ. And then to understand how that applies in terms of that which we have been granted, and understand the use, now listen, wealth and forgiveness as the benefit of the Gospel. He is the King. We owed a huge debt. He forgives us. And as it were, he expunges out all our debt. And then here back to the catechism in that way comes now this very positive and optimistic language. We find it in the catechism. And I think the catechism is exactly right, of course. that the believer has this great interest and this solemn conviction, this wholehearted desire to forgive because as we have received, right, so we give. We are fully determined to forgive. Ask yourself the question this evening, what exactly are gospel riches? We're not talking about money. It doesn't matter how much we have in an account or in several accounts. That's not the point. But what are gospel riches? Who are the ones who are wealthy in the Kingdom of God? Covenant family, the ones who are rich and wealthy, the ones who are rich and wealthy in God's economy are those who freely spend of the King's accumulated treasure in acts of forgiving other citizens. forgiving other citizens, spending treasure. Now we're going to need to narrow our focus as we move on, especially in these last two points, and understand the text in this way. But this is the broad application of us being forgiven our own sin debt And it is simply a biblical axiom. It stands true scripturally that those who know their debt has been forgiven will freely release any debt owed to them by another. And notice it again. Freely. Freely. Will release it. And so thirdly, servant number one owed a mountain of debt. It was forgiven. I think it is again the case that we know this parable pretty well. Look at it. It is a parable. This we know from the language the Lord uses in verse 23, therefore the kingdom of heaven is like. Let's make a comparison. Let's see it in terms of some imagery and let's get the feel and the taste and the smells and the picture of what the kingdom is like. It's interesting that Matthew only has a few parables compared to Luke, who has quite a few parables, far more than Matthew. But Matthew's, of course, very weighty. And here he says it, I'll say it again, forgiveness as debt relief. Sins that are unreleased, the old language was unrequited, not yet forgiven, are pictured as debts. logged on to a spreadsheet from the old days, an accounting ledger. And so this man, verse 24, he owed a huge sum. I don't think there's that much value in trying to understand in terms of some financial comparison how much money this was. That's really not the point anyway. It was, of course, a sum so large that it was impossible that he could pay it off. That's the point. And that is, of course, the point with us, isn't it, beloved? In terms of debt owed because of sins or sins as the debt owed. But you know, what's sometimes missed or less well emphasized in the parable than really it should be, Because we're so focused on the amount of the debt and how much that was and calculating it and thinking about how you could pay it off and how many eons that would take to do that. What we sometimes miss in this explanation is the simple, glorious generosity of the king. To say he didn't need to do that at all. That really needs to be the emphasis of the parable lest we miss the second part of it, doesn't it? There you see is the emphasis on the glorious generosity of the King in forgiving that huge sum. Covenant family, the Lord is teaching us, ultimately by way of a negative example, that in His kingdom, generosity is the gospel way. To forgive, putting these things together with what comes in the work of the apostles, to forgive is the expected, commanded generosity. This is what Christ provides to sinners. It is what He has given to us. Beloved, as we saw at the table this morning, a picture of that generosity. It was wonderful, wasn't it? But it was extremely costly for Him, wasn't it? As we think about the richness of how we were fed this morning in terms of a body broken for us, in terms of blood poured out for us, there's no such thing as cheap grace, is there? Forgiveness is always costly. And here what we are meant to see by the Lord's own words in this parable is the willingness of the King to forgive a huge debt. One that we ourselves will never be able to fully comprehend I've said it many times. It bears repeating now and for us to remind ourselves and tell our children something like this, that if the Lord were to reveal to any one of us at one moment the full measure of our own sin, I believe it would cause a heart attack. And I mean that literally. Of how much debt we have accrued. Listen to what the Apostle Paul says. For you know the grace of our Lord Jesus Christ. that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich. And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you. Even as Christ forgave you, so you also must do. Beloved, this marvelous and glorious and simple parable has the obvious teaching of showing to us that Jesus Christ has paid our debt. Now, we're going to go on in a moment to see that we then, therefore, must forgive the debt of others, but we need to stop and realize that there honestly is no comparison between the two, is there? That is to say, it's not a fair comparison. That also is the point of the parable, isn't it? Drawn out. The one has a mountain of debt. The other, a molehill. And that's what it's like when your brother or your sister comes to you or you go to them and you say or hear said, please forgive me. Think of what Christ has forgiven us of. We need to understand, beloved, that what is clear here is that this certain king of the parable, most certainly being meant the Lord Himself, in contrast to who we are as servants, we absolutely fail in making the comparison. There is so much distance, infinite distance. Covenant family, this king who paid our debt, is the sinless, pure, perfect Lord of glory. We all are fallen sinners. The perfect God has paid the debt of putrid sinners." Those are words we need to affirm and believe so that we'll be able then to go on lastly and look at Servant number two, who owed a molehill and it cost the other man everything. But we're also considering a petition of a prayer, aren't we? Will you feel free to pray this prayer, forgive me my debts? Will you pray this prayer and will God answer it? Beloved, because this is Christ's Word, we need to understand and make no mistake about it, that as we hear this evening, there is, if I can put it this way, a huge asterisk appended to that question, isn't there? If you go to the bottom of the page to see what the asterisk refers to, it's this phrase. It depends. Now, we don't like that very much. And because we don't like that very much is why we need it in a sense to back into our text. Because we like to say, well, God's going to forgive me no matter what. But that isn't what Jesus says here, is it? It isn't what he taught his disciples to pray, is it? Oh, God's going to forgive me no matter what. And so we need to ask the question about that phrase, it depends. And the question goes like this. Is our Christianity big enough to accept this big asterisk, it depends, on a request made to God that He forgive us our debts? Is our Christianity broad enough, deep enough, and dare I say it, simple enough to accept that? Because you see what happens in the parable, don't you? The man who had, it seems, the great mountain of his sin forgiven comes to the other who owed him just a pinch and he refuses to forgive. What does this teach us? It teaches us, dear Christians, that this refusal revealed that servant did not possess kingdom citizenship after all. These are serious things. This refusal revealed that servant did not possess kingdom citizenship after all. Now, lest we think we need to build a theological house on all of the particular words of the parable, we remember that what we just said, it is a parable. We are not intended to build a theological house on all of the particular words, but the main thrust of it, the simple, singular teaching of it, is absolutely clear to any who will receive it. Covenant family, we must be very blunt to say We must be very blunt to say that people who refuse to forgive those who ask them raise great doubt about their profession of faith. Why? Because as the catechism says, freely forgiving others is an evidence of God's saving grace. And here's where we enter back into the language of the catechism. As we just said it a few moments ago, it is very optimistic, it is very positive looking, and yet it is very, very serious. Forgive us just as we are fully determined, comma, it's almost a parenthetical phrase, but it is not an unnecessary insertion. It is absolutely biblically true, comma, as evidence of Your grace in us. The fruit of the Spirit. The fruit of the Spirit. What does the parable teach us about the man who refused to forgive the little pinch of sin that was held out against him? The parable says the king was very angry with the unforgiving servant and called him, verse 32, what language? A wicked servant. Verse 34, The king handed over this false citizen to the torturers, clearly a picture of one sent to hell. We need to ask tonight, verse 35, is forgiveness truly important in God's kingdom economy? The answer is clear, isn't it? Why? Because the whole economy of the kingdom is built on it. It's the only coin of the realm. Forgiveness is everything, because without it, nothing else matters. And so in our relations, one with the other. So beloved, I would say two things of sanctification are seen here for us tonight. Two things of sanctification are seen here for us tonight. And this is going to sound a little hard as an extension or application of this, but it is right to the point of who we are, especially if we are mature believers or more mature believers. The first thing is this. Pray to God for wisdom to show you how to show to others that you are ready and willing to forgive them when they come to you. Isn't this sometimes a problem with us? The people sometimes are a bit fearful or question how they'll be received if they come to us and ask forgiveness of us. Pray that God would give us wisdom and He would give us clarity from Scripture, not first about them, but first about us. so that we would be very willing and ready to receive somebody else when they come to us and ask for their forgiveness. And I think of this, I can't help it as a dad, in terms of the family relationships. For example, parents. I would say to us as parents that we ought to rejoice with our children when they come to us and they say, Mom, Dad, I'm sorry. I took that last cookie. Don't say, oh, it's OK. Rejoice with them. Dance in the kitchen with them. Make a huge deal out of the fact that they came and they said, I'm sorry. Oh, brothers and sisters, what a lesson that teaches them about God's kingdom. And husband or wife, try to be quicker than your spouse to say, I forgive you, when asked. Try to beat them almost to the punch. I forgive you, of course. I've done so many things. Christ has forgiven me of so much. How can I not so quickly forgive you for such a trifle? Church, forgive. Outdo one another in being willing and showing yourself willing to receive someone who comes to you and says, will you forgive me? Can I just for a moment longer put it back into the negative of the text? It's either that or otherwise, don't be too quick to say this prayer, Lord, forgive me my debts. I said there were two things of sanctification. Second, covenant family. If you have sinned against another person, if you have sinned against another person, be confident. that they will respond with gospel generosity that they will respond with gospel generosity to your request that they forgive you why that because we need to have that confidence about christ's work not only in ourselves but in them so that we say i can go to my brother whom i defended i can go to my sister who might send against and i can ask and i know That as they love Christ, they will forgive me. As they know how much they've been forgiven of, they will forgive me. Why that? Because our enemy wants nothing more than to have us not doing that. He wants us to hold it in and love that grudge. But beloved, the kingdom of God has a different It has a different coin, a different way, a different life, doesn't it? Forgive one another, even as Christ has forgiven you. Then, with that attitude, boldly pray this prayer, forgive me my debts as I forgive my debtors. Amen. Lord and our God, we praise you for the glorious work of the Gospel, for the fruit it bears. It is seen, noted, enjoyed in its sweetness in our lives. We praise you that your church, Christians living around and in the midst of and in the mire of life with each other, show the reality of the Gospel. They don't hold grudges. They don't keep things back. But they go with confidence to one whom they know will accept their approach and hear their request and they will receive the words. Yes, I forgive you. Lord, we need that. Bring it to be in our lives. We pray in Jesus name. Amen.