Mat 18:21-35, Luk 7:40-48 | Barnes | STEP | Verses 21,22. Then came Peter , etc, The mention of the duty seeing a brother when he had offended us, implying that it was a duty to forgive him, led Peter to ask how often this was to be done. Forgive him ? To forgive is to treat as though the offence was not committed--to declare that we will not harbour malice, or treat unkindly, but that the matter shall be buried and forgotten. Till seven times ? The Jews taught that a man was to forgive another three times, but not the fourth. Peter more than doubled this, and asked whether forgiveness was to be exercised to so great an extent. Until seventy times seven . The meaning is, that we are not to limit our forgiveness to any fixed number of times. See . As often as a brother injures us, and asks forgiveness, we are to forgive him. It is his duty to ask forgiveness, . If he does this, it is our duty to declare that we forgive him, and to treat him accordingly. If he does not ask us to forgive him, yet we are not at liberty to follow him with revenge and malice, but are still to treat him kindly, and to do him good, . (s) "forgive him"

Matthew 18:21-35

Verses 21,22. Then came Peter, etc, The mention of the duty Mt 18:15 seeing a brother when he had offended us, implying that it was a duty to forgive him, led Peter to ask how often this was to be done.

Forgive him? To forgive is to treat as though the offence was not committed--to declare that we will not harbour malice, or treat unkindly, but that the matter shall be buried and forgotten.

Till seven times? The Jews taught that a man was to forgive another three times, but not the fourth. Peter more than doubled this, and asked whether forgiveness was to be exercised to so great an extent.

Until seventy times seven. The meaning is, that we are not to limit our forgiveness to any fixed number of times. See Gen 4:24. As often as a brother injures us, and asks forgiveness, we are to forgive him. It is his duty to ask forgiveness, Lk 17:4. If he does this, it is our duty to declare that we forgive him, and to treat him accordingly. If he does not ask us to forgive him, yet we are not at liberty to follow him with revenge and malice, but are still to treat him kindly, and to do him good, Lk 10:30-37.

(s) "forgive him" Mk 11:25, Lk 17:4, Col 3:13 Verse 22. Mt 18:21 Verse 23. Therefore is the kingdom of heaven likened, etc. This phrase has reference to the church, or to the way in which God will deal with his people. It shall be in my church as it was with a certain king; or, God will deal with the members of his church as a certain king did with his servants. Mt 3:2. This parable Mt 13:3 is related to show the duty of forgiving others. It is not necessary to suppose that it was a true narrative, but only that it illustrated the truth which he was teaching. At the same time, it may be true that such an occurrence really took place.

Would take account of his servants. To take account means to reckon, to settle up the affairs. Servants here means, probably, petty princes, or, more likely, collectors of the revenue or taxes. Among the ancients, kings often farmed out, or sold for a certain sum, the taxes of a particular province. Thus, when Judea was subject to Egypt, or Rome, the kings frequently sold to the high priest the taxes to be raised from Judea, on condition of a much smaller sum being paid to them. This secured to them a certain sum, but it gave occasion to much oppression in the collection of the taxes. It is probable that some such persons are intended by the word servants.

(t) "take account" Rom 14:12 Verse 24. Ten thousand talents. A talent was a sum of money, or weight of silver or gold, amounting to three thousand shekels. A silver shekelwas worth, after the captivity, not far from half a dollar of our money. A talent of silver was worth 1519 dollars, 23 cents, [or �342 3s. 9d.] of gold, 24,309 dollars, 88 cents, [or �5,475.] If these were silver talents, as is probable, then the sum owed by the servant was 16,180,000 dollars, [or about �8,421,876 sterling]; a sum which proves that he was not a domestic, but some tributary prince. The sum is used to show that the debt was immensely large, and that our sins are so great that they cannot be estimated or numbered. Compare Job 27:5.

(1) "thousand talents" "A talent is 750 ounces of silver, which, at 5s, the oz., is 187l. 10s." Verse 25. His lord commanded him to be sold, etc. By the laws of the Hebrews, they were permitted to sell debtors, with their wives and children, into servitude for a time sufficient to pay the debt. See 2Kgs 4:1, Lev 25:39-46, Amos 8:6.

(u) "be sold" 2Kgs 4:1, Is 1:1 Verse 26. The servant therefore fell down, and worshipped him. This does not mean that he paid him religious homage, but that in a humble, and reverent, and earnest manner, he entreated him to have patience with him. He prostrated himself before his lord, as is customary in all eastern nations, when subjects are in the presence of their king. Mt 2:2.

(1) "worshipped" or, "besought him" Verse 27. The lord of that servant was moved with compassion, etc. He had pity on him. He saw his distressed condition. He pitied his family. He forgave him the whole debt. This represents the mercy of God to men. They had sinned. They owed to God more than could be paid. They were about to be cast off. But God has mercy on them, and in conexion with their prayers, forgives them. We are not to interpret the circumstances of a parable too strictly. The verse about selling the wife and children is not to be taken literally, as if God was about to punish them for the sins of their father; but it is a circumstance thrown in to keep up the story; to make it consistent; to explain why the servant was so anxious to obtain a delay of the time of payment.

(v) "loosed him" Ps 78:38 Verses 28,29. He found one of his fellowservants, which owed him an hundred pence. The Penny was a Roman coin, worth about fourteen cents [seven pence] of our money. Consequently, this debt was about fourteen dollars [three pounds three shillings]-- a very small sum compared with what had been forgiven to the first servant. Perhaps our Saviour, by this, meant to teach that the offences which our fellow-men commit against us are very small and insignificant, compared with our offences against God. Since God has forgiven us so much, we ought to forgive each other the small offences which are committed.

Took him by the throat. Took him in a violent and rough manner; half choked, or throttled him. This was the more criminal and base, as he had himself been so kindly treated, and dealt so mildly with, by his Lord.

Besought. Entreated, pleaded with him.

(2) "Penny" "The Roman penny is the 8th part of an ounce, which at 5s, the ounce, is 7d. half-penny." Mt 20:2

(w) "saying" Mt 18:26 Verse 29. Mt 18:28 Verse 31. So when his fellowservants, etc. This is a mere circumstance thrown into the story for the sake of keeping, or making a consistent narrative. It cannot be intended to teach that other Christians should go and tell God What a brother had done; for God well knows all the actions of his children, and does not need us, surely, to inform him of what is done. It is abusing the Bible, and departing from the design of parables, to press every circumstance, and to endeavour to extract, from it some spiritual meaning. Our Saviour, in this parable, designed most clearly to exhibit only one great truth--the duty of forgiving our brethren, and the great evil of not forgiving a brother when he offends us. The circumstances of the parable are intended only to make the story consistent with itself, and thus to impress the general truth more fully on the mind. Verse 32.

(x) "wicked servant" Lk 19:22 Verse 34. Delivered him to the tormentors. The word tormentors, here, probably means keepers of the prison. Torments were inflicted on criminals, not on debtors. They were inflicted by stretching the limbs, or pinching the flesh, or taking out the eyes, or taking off the skin while alive, etc. It is not probable that anything of this kind is intended, but only that the servant was punished by imprisonment till the debt should be paid. Verse 35. So likewise, etc. This verse contains the sum or moral of the parable. When Christ has explained one of his own parables, we are to receive it just as he has explained it, and not attempt to draw spiritual instruction from any parts or circumstances which he has not explained. The following seems to be the particulars of the general truth which he meant to teach:

(1.) That our sins are great.

(2.) That God freely forgives them.

(3.) That the offences committed against us by our brethren are comparatively small.

(4.) That we should, therefore, most freely forgive them.

(5.) That if we do not, God will be justly angry with us, and punish us.

From your hearts. That is, not merely in words, but really and truly to feel and act towards him as if he had not offended us.

Trespasses. Offences, injuries. Remarks and actions designed to do us wrong.

(y) "So likewise" Prov 21:13, Mt 6:12, Jas 2:13

REMARKS ON MATTHEW CHAPTER 18

(1.) We see that it is possible to make a profession of religion an occasion of ambition, Mt 18:1. The apostles at first sought honour, and expected office in consequence of following Christ. So thousands have done since. Religion, notwithstanding all the opposition it has met with, really commands the confidence of mankind. To make a profession of it may be a way of access to that confidence; and thousands, it is to be feared, even yet enter the church merely to obtain some worldly benefit. Especially does this danger beset ministers of the gospel. There are few paths to the confidence of mankind so easily trod, as to enter the ministry. Every minister, of course, if at all worthy of his office, has access to the confidence of multitudes, and is never despised but by the worst and lowest of mankind. No way is so easy to step at once to public confidence. Other men toil long to establish influence by personal character. The minister has it by virtue of his office. Those who now enter the ministry are tempted far more in this respect than were the apostles; and how should they search their own hearts, to see that no such abominable motive has induced them to seek that office!

(2.) It is consummate wickedness thus to prostrate the most sacred of all offices to the worst of purposes. The apostles, at this time, were ignorant. They expected a kingdom where it would be right to seek distinction. But we labour under no such ignorance. We know that his kingdom is not of this world, and woe to the man that acts as though it were. Deep and awful must be the lot of him who thus seeks the honours of the world, while he is professedly following the meek and lowly Jesus.

(3.) Humility is indispensable to religion, Mt 18:3. No man, who is not humble, can possibly be a Christian. He must be willing to esteem himself as he is, and to have others esteem him so also. This is humility. And humility is lovely. It is not meanness; it is not cowardice; it is not want of just self-esteem. It is a view of ourselves just as we are, and a willingness that God and all creatures should so esteem us. What can be more lovely than such an estimation of ourselves? And how foolish and wicked is it to be proud; that is, to think more of ourselves, and wish others to think so, than we really deserve! To put on appearances, and to magnify our own importance, and think that the affairs of the universe could not go on without us, and to be indignant when all the world does not bow down to do us homage-- this is hypocrisy, as well as wickedness; and there may be, therefore, hypocrites out of the church, as well as in it.

(4.) Humility is the best evidence of piety, Mt 18:4. The most humble man is the most eminent Christian. He is greatest in the kingdom of heaven. The effect of sin is to produce pride. Religion overcomes it by producing a just sense of ourselves, of other men, of angels, and of God. We may, therefore, measure the advance of piety in our own souls by the increase of humility.

(5.) We see the danger of despising and doing injury to real Christians, and more especially the guilt of attempting to draw them into sin, Mt 18:6. God watches over them. He loves them. In the eye of the world they may be of little importance, but not so with God. The most obscure follower of Christ is dear, infinitely dear, to him; and he will take care of him. He that attempts to injure a Christian attempts to injure God; for God has redeemed him, and loves him.

(6.) Men will do much to draw others into sin, Mt 18:7. In all communities there are some who seem to live for this. They have often much wealth, or learning, or accomplishment, or address, or professional influence; and they employ it for the sake of seducing the unwary, and leading them into ruin. Hence offences come, and many of the young and thoughtless are led astray. But He who has all power has pronounced woe upon them, and judgment will not always linger. No class of men have a more fearful account to render to God than they who thus lead others into vice and infidelity.

(7.) We must forsake our dearest sins, Mt 18:8,9. We must do this, or go to hell-fire. There is no way of avoiding it. We cannot love and cherish those sins, and be saved.

(8.) The wicked--they who will not forsake their sins--must certainly go to eternal punishment, Mt 18:8,9. So said the compassionate Saviour. The fair and obvious meaning of his words is, that the sufferings of hell are eternal. And Christ did not use words without meaning. He did not mean to frighten us by bugbears, or to hold up imaginary fears. If Christ speaks of hell, then there is a hell; if he says it is eternal, then it is so. Of this we may be sure, that EVERY WORD which the God of mercy has spoken about the punishment of the wicked is Full OF MEANING.

(9.) Christians are protected, Mt 18:10. Angels are appointed as their friends and guardians. Those friends are very near to God. They enjoy his favour, and his children shall be safe.

(10.) Christians are safe, Mt 18:11-14. Jesus came to save them. He left the heavens for this end. God rejoices in their salvation. He secures it at great sacrifices, and none can pluck them out of his hand. After the coming of Jesus to save them--after all that he has done for that, and that only--after the joy of God and angels at their recovery--it is impossible that they should be wrested from him and destroyed. See Jn 10:27,28.

(11.) It is our duty to admonish our brethren when they injure us, Mt 18:15. We have no right to speak of the offence to any one else, not even to our best friends, until we have given an opportunity to explain.

(12.) The way to treat offending brethren is clearly pointed out, Mt 18:15-17. Nor have we a fight to take any other course. Infinite Wisdom--the Prince of Peace--has declared that this is the way to treat our brethren. No other can be right; and no other, therefore, can be so well adapted to promote the peace of the church And yet how different from this is the course commonly pursued! How few go honestly to an offending brother, and tell him his fault! Instead of this, every breeze bears the report--it is magnified-- mole-hills swell to mountains, and a quarrel of years often succeeds what might have been settled at once. No robber is so cruel as he who steals away the character of another. Nothing can compensate for the loss of this. Wealth, health, mansions, and equipage, all are trifles compared with this. Especially is this true of a Christian. His reputation gone, he has lost his power of doing good; he has brought dishonour on the cause he most loved; he has lost his peace, and worlds cannot repay him. 'Who steals my purse, steals trash: 'tis something, nothing:

'Twas mine, 'tis his, and has been slave to thousands.

But he that filches from me my good name,

Robs me of that which not enriches him,

And makes me poor indeed."

(13.) We have every encouragement to pray, Mt 18:20. We are poor, and sinful, and dying, and none can comfort us but God. At his throne we may find all that we want. We know not which is most wonderful, that God deigns to hear our prayers, or that men are so unwilling to use so simple and easy a way of obtaining what they so much need.

(14.) We should never be weary of forgiving our brethren, Mt 18:22. We should do it cheerfully. We should do it always. We are never better employed than when we are doing good to those who have injured us. Thus doing, we are most like God.

(15.) There will be a day in which we must give up our account, Mt 18:23. It may wait long; but God will reckon with us, and everything shall be brought into judgment.

(16.) We are greatly indebted to God--far, far beyond what we are able to pay, Mt 18:24. We have sinned, and in no way can we make atonement for past sins. But Jesus the Saviour has made atonement, and paid our debt, and we may be free.

(17.) It is right to pray to God when we feel that we have sinned, and are unable to pay the debt, Mt 18:26. We have no other way. Poor, and needy, and wretched, we must cast ourselves upon his mercy, or die--die for ever.

(18.) God will have compassion on those who do it, Mt 18:27. At his feet, in the attitude of prayer, the burdened sinner finds peace. We have nowhere else to go but to the very Being that we have offended. No being but He can save us from death.

(19.) From the kindness of God to us we should learn not to oppress others, Mt 18:28.

(20.) It is our true interest, as well as duty, to forgive those that offend us, Mt 18:34. God will take vengeance; and in due time we must suffer if we do not forgive others.

(21.) Christians are often great sufferers for harbouring malice. As a punishment, God withdraws the light of his countenance; they walk in darkness; they cannot enjoy religion; their conscience smites them; and they are wretched. No man ever did, or ever can, enjoy religion, who did not from his heart forgive his brother his trespasses.

(22.) One reason why Christians ever walk in darkness is, that there is some such duty neglected. They think they have been injured, and very possibly they may have been. They think they are in the right, and possibly they are so. But mingled with a consciousness of this is an unforgiving spirit; and they cannot enjoy religion till that is subdued.

(23.) Forgiveness must not be in word merely, but from the heart, Mt 18:35. No other can be genuine; no other is like God.

Luke 7:40-48

Verse 41. A certain creditor. A man who had lent money or sold property, the payment for which was yet due.

Five hundred pence. About 69 dollars 26 cents, or �14, 11s. 8d. Mt 18:28.

Fifty. About 7 dollars, or �1, 9s. 2d

(5) "pence" Mt 18:28. Verse 42. Frankly forgave. Freely forgave, or forgave entirely without any compensation. This is not designed to express anything about the way in which God forgives sinners. He forgives-- forgives freely, but it is in connection with the atonement made by the Lord Jesus. If it was a mere debt which we owed to God, he might forgive, as this creditor did, without any equivalent. But it is crime which he forgives. He pardons as a moral governor. A parent might forgive a debt without any equivalent; but he cannot pardon an offending child without regarding his own character as a parent, the truth of his threatenings, the good order of his house, and the maintenance of his authority. So our sins against God, though they are called debts, are called so figuratively. It is not an affair of money, and God cannot forgive us without maintaining his word, the honour of his government, and law--in other words, without an atonement. It is clear that by the creditor here our Saviour meant to designate GOD, and by the debtors, sinners and the woman present. Simon, whose life had been comparatively upright, was denoted by the one that owed fifty pence; the woman, who had been an open and shameless sinner, was represented by the one that owed five hundred. Yet neither could pay. Both must be forgiven or perish. So, however much difference there is among men, all need the pardoning mercy of God, and all, without that, must perish. Verse 43. I suppose, &c. He saw not the point of our Lord's parable. By thus saying, therefore, he condemned himself, and prepared the way for our Lord's reproof.

(f) (rightly judged) Ps 116:16-18, 1Cor 15:9, 1Timm 1:13-16 Verse 44. Seest thou this woman? You see what this woman has done to me, compared with what you have done. She has shown me expressions of regard which you, in your own house, have not shown.

I entered into thine house. I came at your invitation, where I might expect all the usual rites of hospitality.

Thou gavest me no water for my feet. Among Eastern people it was customary, before eating, to wash the feet; and to do this, or to bring water for it, was one of the rites of hospitality. See Gen 18:4, Jud 19:21. The reasons for this were, that they wore sandals, which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed. Verse 45. Thou gavest me no kiss. The kiss was a token of affection or a common mode of salutation, and Simon had even neglected this mark or welcoming him to his house. It was often used among men as a sign of salutation. Comp. Gen 33:4, Ex 18:7, Mt 26:49.

Hath not ceased to kiss my feet. How striking the difference between the conduct of Simon and this woman! He, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feet, had watered them with tears, and had not ceased to kiss them. The most splendid entertainments do not always express the greatest welcome. There may be in such entertainments much insincerity--much seeking of popularity or some other motive; but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour's feet with tears. Verse 46. My head with oil. The custom of pouring oil upon the head was universal among the Jews. The oil used was sweet oil or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. Ruth 3:3; 2Sam 12:20, 2Sam 14:2, Ps 23:5.

With ointment. This ointment was a mixture of various aromatics, and was therefore far more costly and precious than the oil commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. He did not give even the common oil for his head used on such occasions. She had applied to his feet a far more precious and valuable unguent. He, therefore, showed comparatively little love. She showed much.

(g) "My head" Ps 23:5.

Verse 47. Wherefore I say unto thee. As the result of this, or because she has done this; meaning by this that she had given evidence that her sins had been forgiven. The inquiry with Simon was whether it was proper for Jesus to touch her or to allow her to touch him, because she was such a sinner, Lk 7:39. Jesus said, in substance, to Simon, "Grant that she has been as great a sinner as you affirm,

and even grant that if she had continued so it might be

improper to suffer her to touch me, yet her conduct shows

that her sins have been forgiven. She has evinced so much

love for me as to show that she is no longer such a sinner

as you suppose, and it is not, therefore, improper that she

should be suffered to come near me."

For she loved much. In our translation this would seem to be given as a reason why her sins had been forgiven--that she had loved much before they were pardoned; but this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love succeeds, not precedes forgiveness; and which nowhere supposes that sins are forgiven because we love God. It would be also contrary to the design of the Saviour here. It was not to show why her sins had been forgiven, but to show that she had given evidence that they actually had been, and that it was proper, therefore, that she should come near to him and manifest this love. The meaning may be thus expressed: "That her sins, so many and aggravated, have been

forgiven--that she is no longer such a sinner as you

suppose, is manifest from her conduct. She shows deep

gratitude, penitence, love. Her conduct is the

proper expression of that love. While you have

shown comparatively little evidence that you felt that

your sins were great, and comparatively little

love at their being forgiven, she has shown that

she felt hers to be great, and has loved much."

To whom little is forgiven. He who feels that little has been forgiven--that his sins were not as great as those of others. A man's love to God will be in proportion to the obligation he feels to him for forgiveness. God is to be loved for his perfections, apart from what he has done for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel--as Christians do--that they are the chief of sinners,will feel under infinite obligation to love God and their Redeemer, and that no expression of attachment to him can be beyond what is due. Verse 48. Thy sins are forgiven. What a gracious assurance to the weeping, loving, penitent! How that voice, spoken to the troubled sinner, stills his anguish, allays his troubled feelings, and produces peace to the soul! And how manifest is it that he that could say thus must be God! No man has a right to forgive sin. No man can speak peace to the soul, and give assurance that its transgressions are pardoned. Here, then, Jesus gave indubitable proof that he was God as well as man; that he was Lord of the conscience as well as the pitying friend; and that he was as able to read the heart and give peace there, as he was to witness the external expression of sorrow for sin.