Lectionary Bible Studies and Sermons


Matthew

The parable of the unforgiving servant. 18:21-35

[Seed logo] Introduction
      Jesus uses the parable of the unmerciful servant to teach his disciples, not so much that they should forgive, which of course, they should, but rather that they don't forgive. The greatest in the kingdom of heaven is not the good person who is good at forgiving, but the sinner whose sin is forgiven.

The passage
      v21-22. The Pharisees taught that the upper limit of forgiveness was 3 times. Peter, claiming for himself a righteousness that exceeds that of the Scribes and the Pharisees, offers an upper limit of 7. Jesus teaches that there is no upper limit (seventy-seven times, or seventy times seven).
      v23. "The kingdom of heaven can be compared with the situation which arose when a king wished to settle accounts with his servants", William Barclay. In this parable we are confronted by the coming kingdom of God, an entity where perfect forgiveness is practiced by the king and its members.
      v24-27. The size of the debt owed by the servant is massive. In today's terms it is a multi-million dollar debt, something beyond anything a normal person could repay. Sold as a slave, the master could only recoup a maximum of one talent. He chooses to wipe the debt, calling it a bad loan. Under Old Testament law a debtor could be sold into slavery, but must be released in the year of Jubilee (every 50th year).
      v28-31. The servant's actions are totally the opposite of the master's. The debt owed him was about the accumulated wage of a labourer for 100 days of work. The debt was far less the value of a slave and yet he has him thrown into debtor's prison. It was illegal to sell a person for less than their slave value.
      v32-34. Jesus emphasizes the wickedness of the servant and the extent of his punishment. He is not just handed over to the "jailers" (NIV), but rather to the "torturers". He will face torture until he, or his relatives, pay the debt.
      v35. This parable is a rather unique kingdom parable. On the surface, at least, it looks like a teaching parable - God is a forgiving God and those who wish to stand with him must be forgiving. Yet, the forgiveness demanded is beyond us, and so, we are lost. Like all kingdom parables we are confronted with the dawning kingdom of God and find ourselves outside the gate. We had best quickly find that righteous man who can lead us into the city of God, and, in the shadow of his righteousness, find forgiveness before the Judge of the universe. If we would be one of the "little ones", those called great in the kingdom of heaven, then we must secure our forgiveness in Jesus, for our limited capacity to forgive can gain for us nothing but condemnation. Of course, having found forgiveness in Christ, let us forgive.

Forgive and forget
      An important element in Christian ethics is the requirement that we forgive people when they do damage to us. There is even the suggestion that if we don't forgive, God will not forgive us. When we fail, as we inevitably do, we are tempted to get into pseudo forgiveness to calm our guilt. "I can forgive what you have done, but I can never forget." It's amazing how much bitterness can be packaged in the phrase, "never forget." Of course, the easy way out of the problem is to decide the person is not a believer and therefore, we don't have to forgive them. All just words.

      There are a number of things we need to understand about forgiveness:
        First, forgiving others is not a requirement for salvation. Forgiveness is not a necessary component for our receiving God's grace of forgiveness, nor is it a necessary component toward his continued forgiveness of us, Eph.2:7-9. In fact, our paltry capacity to forgive reminds us that our salvation rests on what Christ has done for us, not on what we can or can't do.
        Second, our imperfect forgiving serves as the vehicle for our understanding of God's perfect forgiveness, Matt.6:12. What we can do imperfectly, He can do perfectly.
        Third, there can be no forgiveness without repentance. Forgiveness is something given to the one who asks. God forgives only those who ask. Do we claim to be greater than God? 1Jn.1:9. The crucial first component in the act of forgiveness is repentance - a recognition of the wrong and a turning from it. As for the unrepentant, they are best left to their own devices and to their own end under the Lord.
        Fourth, we can only ever hope to forgive imperfectly. The ideal of "seventy-seven times" should remove any idea that it is possible to forgive perfectly. Matt.18:21-35. Ideals should be aimed at, not done. In aiming at them we will always fall short. Yet, although I forgive imperfectly, in Christ I am eternally perfect.

      Forgiveness is an ideal for us to aim at, and as far as reaching that ideal, we must just do the best we can. As for perfection, if we fail to stand in the perfection of Christ, then we will not stand at all. The greatest in the kingdom of God are the forgiven ones, not those who are good at forgiving.

Discussion
      Can you forgive your brother from your heart, and if not, what are you going to do about it?


Notes

Textual notes   Abbreviations,   Bibliography
 
      This section in Matthew's gospel is part of the fourth teaching unit. It concludes with the typical, "when Jesus had finished saying these things", 19:1, and consists of a selection of Jesus' teachings on pastoral issues. Much of the material aligns with Mark's gospel, some sayings with Luke and the rest is particular to Matthew. There are three parts to this unit: The greatest in the kingdom of heaven, v1-10; restoring the lost sheep, v12-20 (v11 is a Lucan inclusion); and the parable of the unmerciful servant, v21-35.
      In trying to identify sources we need to remember that when the gospels were written, the sayings and acts of Jesus would have been known off by heart. Although it is normally accepted that Matthew used both Mark and Luke to construct his gospel, some scholars argue that Matthew was first, while some others argue that all three synoptic gospels were constructed independently of each other, each using a local form of a common oral tradition.
      On the surface, at least, this parable encourages believers to be forgiving, an imperative that seems to emerge naturally from v12-20 where believers are encouraged to seek out a strayed "little one" (a fellow believer) with the offer of divine forgiveness. As God is forgiving so must we be forgiving. Yet, it is more likely that the parable serves to confront us with our state of loss, condemn us for our unforgiving ways, and place us firmly outside of a coming kingdom where the king and his subjects practice perfect forgiveness. Like all kingdom parables, this parable confronts us with the truth that "the kingdom of God is at hand, repent and believe the gospel."
      Chapter 18 is dominated by the question "who is the greatest in the kingdom of heaven?" The answer is, "the little ones who believe in me" = the forgiven ones. Jesus' word to us is never lead a "little one" astray, probably in the sense of undermine their faith, and if they stray, search them out and draw them back with the offer of divine forgiveness.
      Peter's question reflects none of the humility of someone who has changed and become like a little child. At this point in time, there is none of the repentant sinner in Peter. Peter thinks he is quite capable of achieving a righteousness that exceeds that of the Scribes and the Pharisees; a 7 man, rather than 3. Yet, by the time Jesus has finished with him he is confronted with the fact that judgment awaits anyone who does not forgive their brother or sister from their heart, v35. This ideal serves to drive us to God for mercy, for who is there who can forgive from their heart even once? So, who is the greatest in the kingdom of heaven? Not the one who "does", but the one who "receives", receives mercy, the forgiven one.
      The reader will understand that this approach to the interpretation of the passage is not widely accepted, but, none-the-less, should be given consideration. The parable of the Good Samaritan and Jesus' discussion with the Rich Young Ruler, can also be interpreted along similar lines, ie. a goad to receiving rather than doing. See notes on the bias of grace.
      The reader will also understand that freedom from the law does not mean freedom to sin. Our standing in the sight of God is not dependent on our capacity to forgive, rather on Christ's capacity to forgive, but that doesn't mean that we are free to become the unmerciful servant.

v21
      tote "then" - Used "to introduce that which follows in time", BAGD. Matthew often uses this adverb as a "connective particle to introduce a subsequent event, but not one taking place at a definite time", BDF. The subject matter, namely, forgiveness, seems to link with the preceding passage, but there it was God's forgiveness of a wayward brother, where here it is our forgiveness of a hurtful brother. So, best treated as a new teaching unit leaving "then" out; "Peter came to Jesus", Barclay.
      kurie (oV) "Lord" - A common form of address given to Jesus by the disciples. Probably not used as a divine address, although it is the way we use it of Jesus. For the disciples it can range from respect, "Sir", to identifying the person in charge, "Boss" ("Guv" in The Bill!!!).
      posakiV adv. "how many times?" - how often? Literally, "how many times will my brother sin against me and I will forgive him?"Seeking a limit for forgiving certainly relates to the previous passage where God has no limit when it comes to his forgiving, but as noted above, it is a different issue. "How long does a person have to go on forgiving?"
      oJ adelfoV (oV) "[my] brother" - The context would imply "brother" here means fellow believer, but it is possible to render a general translation; "fellow man", Barclay.
      afhsw (afihmi) "forgive" - let go, release
      eJwV "up to [seven times]" - as many as [seven occurrences]. "Denoting the upper limit", BAGD. Under Rabbinic law the upper limit was 3 times. Peter's 7 possibly means "a great number", Calvin, or more likely a number of significant scriptural warrant which expresses a work of supererogation. To forgive someone 7 times is a work well beyond the call of duty and must be worth big brownie points.

v22
      ebdomhkontakiV eJpta "seventy-seven times" - Possibly seventy times seven = 490, or seventy plus seven = 77. If Jesus is quoting Gen.4:24 then it is 77 following the Hebrew rendering. Either way, it means unlimited forgiveness. "Seven times and then again and again until you can't count", TH.

v23
      dia + acc. "therefore" - because of this, for this reason. There is an implication to what Jesus has just said, but what is it?
      hJ basileia twn ouranwn "the kingdom of heaven" - "The dynamic reign of God as it confronts us in the here and now ...."As noted above, this parable is probably not about encouraging forgiveness among the brotherhood, and as such, does not function as a teaching parable. Rather, the parable of the unjust steward serves to underline the fact that we don't (can't) forgive from the heart and therefore stand under divine judgment. As such, it functions as a kingdom parable confronting the reader with the present reality of the kingdom of God (an inaugurated kingdom, rather than a realized one) and of our need to repent and believe in response. It is, in the fullest sense, a gospel message, as are all kingdom parables. Interestingly, Dodd in The Parables of the Kingdom, stumbles over this parable admitting "I have failed to find any specific link between this parable and the idea of the kingdom of God, apart from the general notion of judgment."
      wJmoiwqh (oJmoiow) aor. pas. "is like" - has become like. "Has been made like the situation where", but probably better, "can be compared with the situation which arose when a king wished to settle accounts with his servants", Barclay.
      logon (oV) "account" - Most often meaning "word"... speech, revelation. Also, as here, of a "calculation", "reckoning", the settlement of an account.

v24
      arxamenou (arcw) aor. part. "began" - having commenced. The participle possibly forms a temporal clause, "when he began", RSV.
      proshnecqh (prosferw) aor. pas. "was brought" - was brought, lead. Possibly indicating compulsion.
      talantwn (on) "talent" - The value is hard to define since a "talent" is a measure of weight around 30-35kg. The talent could be of gold, silver or copper and so varied in value. The point is 10,000 of them is a king's ransom; "ran into millions", NEB.

v25
      mh exontoV (ecw) gen. part. "since [he] was not able" - not having. The genitive absolute participle here probably forms a causal clause, as NIV, although normally it would be temporal.
      apodounai (apodidwmi) aor. inf. "to pay" - The infinitive is complementary, completing the sense of "not having."
      oJ kurioV "the master" - the lord. "The king"
      praqhnai (pipraskw) aor. pas. inf. "[he ordered] that ........ be sold" - to be sold. The infinitive forms a dependent statement of comanding, "he ordered that he be sold", "As a slave", TEV, is understood; "to be sold as a slave", Phillips.

v26
      peswn (piptw) aor. part. "fell" - falling. The participle probably forms a temporal clause, "then the servant fell on his knees." Did obeisance before the king; "fell down."
      prosekunei (proskunew) imperf. "on his knees" - worship, do obeisance. Indicating that he prostrated himself. The imperfect expressing the continuation of this position during his pleading.
      legwn (legw) part. "he begged" - saying. "he implored", REB.
      makroqumhson (makroqumew) aor. imp. "be patient" - have patience, be long-suffering. An appeal to a superior for forbearance.
      apodwsw (apodidwmi) fut. "I will pay [you] back" - repay. The servant is asking that the master treat the debt as a loan to be repaid.

v27
      splagcnisqeiV (splagcnizomai) aor. pas. part. "took pity on" - filled with tenderness/affection, moved with compassion. The participle is probably temporal. "Felt sorry", TEV.
      to daneion (on) "debt" - loan. The servant intended to repay the debt
      afhken (afihmi) aor. "cancelled [the debt]" - forgave, pardoned, cancelled. "Remitted the debt", Barclay.

v28
      dhnaria (on) "denarii" - One denarius, a Roman silver coin, is a worker's daily wage. One hundred is quite a sum, but nothing to compare with ten thousand talents. There was 6,000 denarii in one talent.
      epnigen (pnigw) imperf. "began to choke" - was choking, throttling. "Seized (grabbed) him by the throat", Phillips.
      apodoV (apodidwmi) aor. imp. "pay back" - give/pay back. The servant uses the same words that the master used with him.
      ei ti ofeileiV (ofeilw) "[pay back] what you owe" - if you owe something. The sense being, "if you have something of mine give it back", so, "repay what you owe." There is no "if" about it.

v29
      makroqumhson (makroqumew) aor. imp. "be patient" - have patience. "Give me time."

v30
      ouk hqelen (qelw) imperf. "refused" - was not willing. As direct discourse, "I refuse." Here an imperfect and therefore, a sustained and repeated refusal.

v31
      idonteV (oraw) aor. part. "saw" - having seen. Possibly forming a temporal clause, as NIV.
      eluphqhsan (lupew) aor. pas. "distressed" - grieve, sorrow. "Deeply distressed", REB.
      elqonteV (ercomai) aor. part. "went" - having come/gone [they reported]. The temporal sense continues.
      diesafhsan (diasafew) aor. "told" - explained, informed. "Reported", "told him the whole story", Barclay.

v32
      ponhre voc. adj. "you wicked [servant]" - evil. "You scoundrel", REB.
      pasan thn ofeilhn ekeinhn afhka soi "I canceled all that debt of yours" - all that debt I forgave you. "I said you did not have to pay back a penny", CEV.

v33
      ouk "[should]n't [you]" - A negated question formed to prompt an affirmative answer. As a question in English, there is implied doubt and therefore, not as emphatic as intended. A statement would be better, "You should have had mercy on your fellow servant", TEV.
      elehsai (eleew) aor. inf. "mercy" - compassion. The infinitive functioning as a the subject of "is necessary." The verb is repeated for emphasis.

v34
      orgisqeiV (orgizomai) aor. pas. part. "anger" - having been angry. The participle is probably causal, "because he was angry."
      basanistaiV (hV ou) "jailers" - torturer. The idea was to torment the person in prison so that the relatives and friends would raise the necessary funds to pay off the debt. "Handed him over to the torturers", Moffatt.

v35
      Jesus could well have said here, "he who has ears to hear, let him hear." Yet, he has made sure that those who hear, hear aright. It is very easy to overlook the mystery in this kingdom parable and read it as a teaching parable that encourages forgiveness. So, Jesus undertakes a rare concession for the hearer and makes sure that we understand that the forgiveness demanded by God is a perfect ideal - it is required always, applies to all and must be from the heart. By this means we are confronted by the dawning kingdom, of divine rule, of blessing and cursing. How can we lost and broken ones stand in the face of God's "coming"? Only by grace, by mercy and forgiveness, can we stand. Of course, the implication remains that the "little ones", the forgiven ones, forgive (albeit imperfectly, which is why we are always forgiven ones).
      ouJtwV adv. "this is how" - thus, so. The way the king treated the servant illustrates the way God will treat us.
      ekastoV adj. "each [of you]" - everyone, each person [to you]. The words apply to everyone.
      apo twn kardiwn uJmwn "from your heart" - from the heart of you. In the New Testament, the heart, of course, is the center of our will, not the center of our emotions. "Genuinely forgive your fellow man", Barclay. Note how Barclay has again taken "brother" in the wider sense of humankind, rather than fellow believer, although fellow believer is more likely.


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