STUDY GROUP ASSIGNMENT FOR

9TH – 15TH SEPTEMBER, 2018

ON

BINDING AND LOOSING (TRACK 2)

NAME: KAYODE GODWIN

SUBMITTED TO:

SISTER TITILAYO AJAYI SCOTT

QUESTION 1

The basis of reconciliation has a lot to do with the person/people’s conduct. Accept or refute this

statement

ANSWER

Matt 18:15-18 (KJV)

15 Moreover if thy brother shall trespass against thee, go and tell him his fault between

thee and him alone: if he shall hear thee, thou hast gained thy brother.

16 But if he will not hear thee, then take with thee one or two more, that in the mouth of

two or three witnesses every word may be established.

17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear

the church, let him be unto thee as an heathen man and a publican.

18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven:

and whatsoever ye shall loose on earth shall be loosed in heaven.

From these texts we see Jesus teach concerning how the believer should respond when another

believer (a brother in Christ) offends or does something wrong to him. In verse 15 He said “...If

thy brother shall trespass against thee, go and tell him...” He placed the responsibility of seeking

reconciliation (restoration of the relationship) on the one who has been wronged and he does not

teach a passive approach to seeking reconciliation but rather an active and heartfelt approach in

which the brother who was offended by another brother seeks every avenue to reconcile his

brother.
Jesus taught this on the background of the parable He gave about the shepherd seeking after a

lost sheep until he finds it.

Luke 15:1-4 (KJV)

1 Then drew near unto him all the publicans and sinners for to hear him.

2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and

eateth with them.

3 And he spake this parable unto them, saying,

4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the

ninety and nine in the wilderness, and go after that which is lost, until he find it?

He then teaches that when a believer is wronged by another, he must approach that brother

seeking for reconciliation using all avenues available: personal talk with him, taking the matter

before one or two more other believers and taking it to the church, after which if he is refuses to

accept reconciliation, he is to be treated as a heathen and a publican, that is, the brother seeking

to reconcile with him is to bind (disallow the offence remaining in his heart/unforgiveness) and

loose (release) forgiveness unto him despite his refusing that the relationship is restored.

It is therefore clear from these texts that the one who was sinned against is the one who is to

actively pursue reconciliation until he arrives at it. It is also clear that he is to do this regardless

of the conduct of the person or people who have wronged him. He is to keep seeking for avenues

of restoring the brother and even up till the point of him totally refusing reconciliation despite the

matter being brought to the attention or judgment of the church, he still owes him or them to
restrict himself from holding the wrong against him/them, that is, he is to bind the offence from

his heart, and loose forgiveness and tender heartedness towards him or them.

Based on this premise, I refute the statement that the basis of reconciliation has a lot to do with

the person/people’s conduct.

QUESTION 2

Explain in detail the first important principle in forgiveness as taught in this track

ANSWER

Matt 18:15 (KJV)

15 Moreover if thy brother shall trespass against thee, go and tell him his fault between

thee and him alone: if he shall hear thee, thou hast gained thy brother.

A vital phrase Jesus uses here and intentionally so is the phrase “thy (your) brother”. In as much

as the Lord speaks concerning a wrong being done to you, He however states a vital fact about

the offender in this case, calling him “your brother”. By saying this He brings to light the

consciousness of family – the fact that the break in cordial relationship is between two persons

who are part of the same family. Thus, the first important principle in forgiveness is

identification, which is, seeing and identifying with the offender as not merely one who wronged

you but one who is your brother.

The term ‘brother’ is not a title rather it speaks of a relationship in which you both share the

same Father and family. In forgiving fellow believer who wrong us, we must first bear this vital

fact in mind: we are brothers, born of the same Father and in fellowship with one another in

Christ.

Heb 2:10-11 (KJV)

10 For it became him, for whom are all things, and by whom are all things, in bringing

many sons unto glory, to make the captain of their salvation perfect through sufferings.
 11 For both he that sanctifieth and they who are sanctified are all of one: for which cause

he is not ashamed to call them brethren,

Our Lord Jesus calls us His ‘brethren’ because through faith in Him we have been born of the

Father through His resurrection. This means we are from the same ‘womb’. Therefore, in

walking in forgiveness the wronged believer must see the other believer who offended him as a

fellow brother and hence must treat him as such. For if Christ values that offending brother and

gave His life for him to grant him forgiveness of his sins, he (the offended brother) is bound to

forgive also, especially because he too was forgiven of his own since by the Lord.

Colossians 3:12-13 (KJV)

12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness,

humbleness of mind, meekness, longsuffering;

13 Forbearing one another, and forgiving one another, if any man have a quarrel against

any: even as Christ forgave you, so also do ye.

1 Peter 4:8 (KJV)

8 And above all things have fervent charity among yourselves: for charity shall cover the

multitude of sins.
QUESTION 3

Carefully explain what Jesus taught from these texts

- Matthew 18:18

- Luke 15:1-4

ANSWER

A) Matt 18:18 (KJV)

18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven:

and whatsoever ye shall loose on earth shall be loosed in heaven.

It is first to first observe that Jesus does not say “whosoever ye shall bind” but rather

“whatsoever”. This clearly helps us see that He is not referring to binding persons or demons.

Now, the word ‘bind’ was translated from the Greek word ‘deo’ which was used 43 times in

New Testament books of the Bible. The word ‘deo’ (to bind) has three applications: it implies to

declare something unlawful, it also implies to literally tie someone with a rope and it also imolies

to restrict or compel.

The previous verses show us the context in which the word ‘bind’ was used.

Matt 18:15-17 (KJV)

15 Moreover if thy brother shall trespass against thee, go and tell him his fault between

thee and him alone: if he shall hear thee, thou hast gained thy brother.

16 But if he will not hear thee, then take with thee one or two more, that in the mouth of

two or three witnesses every word may be established.

 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear

the church, let him be unto thee as an heathen man and a publican.

So, when Jesus said ‘whatsoever you shall bind’ in verse 18, in the context of what He was

teaching from verse 15-17 in which He was teaching about a believer seeking reconciliation with

a brother who has wronged him, He is referring to restricting oneself from offence and

unforgiveness or disallowing offence and unforgiveness in ones heart towards another

The word word ‘loose’ used in verse 18 was translated from the Greek word ‘luo’ which means

to release or annul. It was used in Ephesians 2:14-16 and Revelation 1:5 for sins.

Revelation 1:5 (KJV)

5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead,

and the prince of the kings of the earth. Unto him that loved us, and washed us from our

sins in his own blood,

Ephesians 2:14-16 (KJV)

14 For he is our peace, who hath made both one, and hath broken down the middle wall

of partition between us;

15 Having abolished in his flesh the enmity, even the law of commandments contained in

ordinances; for to make in himself of twain one new man, so making peace;

16 And that he might reconcile both unto God in one body by the cross, having slain the

enmity thereby:
Hence, when Jesus said ‘whatsoever you shall loose’ He meant to release or annul a wrong done

against you. This is in keeping with the context of what He was teaching about forgiveness and

reconciliation among believers. So, Christ was teaching that believers ‘bind’ the offence, that is,

disallow unforgiveness in our hearts or restrict ourselves from holding the offence against those

who wrong us, and that believers ‘loose’ the sins, that is, release those who wrong us from

paying for it, annulling the wrong and granting forgiveness to them.

B) Luke 15:1-4 (KJV)

1 Then drew near unto him all the publicans and sinners for to hear him.

2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and

eateth with them.

3 And he spake this parable unto them, saying,

4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the

ninety and nine in the wilderness, and go after that which is lost, until he find it?

This is a parable Jesus gave in response to the murmuring of the Pharisees and scribes about His

being close to publicans and sinners. He was explaining how that a shepherd, when he loses a

sheep, leaves the others and seeks after the lost sheep until he finds it. Hence, He was teaching

reconciliation from a state of separation or restoration of relationship.

This parable is applicable in evangelism as it explains our reaching out to the lost (like Jesus was

doing in this case) to win them over to the Lord (that is, bring about their reconciliation with

God).
 2 Corinthians 5:18-19 (JV)

18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath

given to us the ministry of reconciliation;

19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their

trespasses unto them; and hath committed unto us the word of reconciliation.

However, this parable also deals with restoration of relationship among believers as well, as

(historically) Jesus’ teaching in Matthew 18:15-20 was just after He told this parable.

Matthew 18:15-20 (KJV)

15 Moreover if thy brother shall trespass against thee, go and tell him his fault between

thee and him alone: if he shall hear thee, thou hast gained thy brother.

16 But if he will not hear thee, then take with thee one or two more, that in the mouth of

two or three witnesses every word may be established.

17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear

the church, let him be unto thee as an heathen man and a publican.

18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven:

and whatsoever ye shall loose on earth shall be loosed in heaven.

19 Again I say unto you, That if two of you shall agree on earth as touching any thing

that they shall ask, it shall be done for them of my Father which is in heaven.

20 For where two or three are gathered together in my name, there am I in the midst of

them.
Thus Jesus was teaching that believers actively pursue reconciliation with those who wrong us,

that is, that we take responsibility for it, and like the shepherd goes after the lost sheep until he

finds it, we too must seek every avenue possible, deliberately seeking after the offending believer

until we are reconciled with him (just like God sought for man to reconcile him with Himself in

Christ)
QUESTION 4

Itemize at least five (5) lessons learnt in this track and how it applies to your Christian walk

ANSWER

I learnt the following from this track:

1. The local church is where my love walk is tested the most.

Based on this I am instructed to take heed to how I respond to corrections and instructions from

my Pastor(s) and leaders, as well as, how I relate with other members in the church, ensuring that

I do not give room for offence whenever the temptation comes.

2. We do not forgive so that we avoid evil in life or our success in life are not hindered

Based on this, I see that I must ensure that my motive for forgiving others is as the Father’s

motive is – to share/give love without expecting anything in return because love is my nature in

Christ. I forgive to be a blessing; not to get any benefit in return but in line with my nature in

Christ and the fact that I too have been forgiven of my sins without conditions.

3. I determine whether there will be strife in my relationships or not

Based on this, I am instructed to be deliberate about how I deal with offences, not being passive

about it or merely praying about it, but actively seeing reconciliation with whoever wrongs me.

4. I must practice the law of advance forgiveness

Based on this, I am helped to see that I must not expect too much in my relationships with others,

but rather, realizing that they are human and imperfect (just as I am), I must give allowance to
suffer wrong from them and be ready beforehand to let go regardless of their conduct towards

me.

5. Since salvation brought me into a family, I must be relationship conscious.

Based on this, I am instructed to not be selfish in my manner of relating with other believers and

to always bear in mind that I am to love the brethren at all times and regardless of their

imperfections and personally (actively) seek reconciliation whenever there is any strain in any of

my relationships (rather than taking it lightly or being nonchalant about it).