Exegetical and Hermeneutical Commentary of Matthew 18:32
Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
32. desiredst ] The same Greek word is translated “besought,” Mat 18:29.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 32. His lord, after that he had called him] Alas! how shall he appear! Confounded. What shall he answer? He is speechless!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
32, 33. Then his lord, after that hehad called him, said unto him, O thou wicked servant, c.Beforebringing down his vengeance upon him, he calmly points out to him howshamefully unreasonable and heartless his conduct was which wouldgive the punishment inflicted on him a double sting.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then his Lord, after that he had called him,…. Or ordered him to be called, and brought before him,
said unto him, O thou wicked servant! Munster’s Hebrew Gospel reads, “thou servant of Belial”; thou cruel and hard hearted man to thy fellow servant, and ungrateful creature to me, on whom my goodness to thee has not made any impression, nor taken any effect:
I forgave thee all that debt: all that vast debt of ten thousand talents, and that freely:
because thou desiredst me: not to forgive the debt, but to have patience, and give time, and therefore unasked forgave the whole sum, every farthing of it; which was such an instance of pure goodness, as was enough to have wrought upon an heart of stone, and engaged the most tender concern and pity for a fellow creature, as well as filled with thankfulness to the kind benefactor. The favour so lately bestowed on him is justly observed as an aggravation of his wickedness.
Fuente: John Gill’s Exposition of the Entire Bible
(32) Desiredst me.Better, entreatedst me. In the story of the parable, the man had not specifically asked for this. His general prayer for forbearance had been answered above all that he could ask or think.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“Then his lord called him to him, and says to him, ‘You wicked servant, I forgave you all that debt, because you begged me, should you not also have had mercy on your fellow-servant, even as I had mercy on you?”
When the lord heard of what had happened he summoned the servant to him. The servant would enter confidently enough. He was totally unaware of the wrong that he had done. His heart was hardened in sin. But then he was brought up short by what he heard. ‘You wicked servant’. And then the full extent of his wickedness was brought home, and that was that although he had received mercy, he was unwilling to show mercy. He would not do to another what had been done to him. Although he had been forgiven, he would not forgive. He had himself begged for mercy, and had received it, but had then mercilessly turned away from another who had begged for mercy.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 18:32. O thou wicked servant! Slave. Doddridge; who observes that the word is not always a term of reproach, nor does it necessarily imply more than a servant; yet in this connection the word slave seems best to express the indignation with which his lord is supposed to speak. The verb , rendered desiredst, implies something more strong; because thou didst earnestly request and intreat me.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1383
THE UNMERCIFUL SERVANT
Mat 18:32-35. Then his lord, after he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
MEN in general think themselves sufficiently instructed in morality; but, for the most part, their views of it are very partial and defective. The duty of forgiving injuries is universally acknowledged; but few are aware to what an extent it is required of them. Peter, though a good man, needed much instruction on this head. He thought the limits he assigned to this principle were generous and ample; but our Lord rectified his judgment by an explicit declaration, and pointed out the grounds of his duty in an instructive parable.
From the words before us we are led to consider the extent, the reasonableness, and the necessity, of Christian forgiveness:
I.
The extent
[It does not forbid the execution of human laws, since magistrates are appointed of God on purpose to enforce them [Note: Rom 13:4.]: nor does it prohibit the just exercise of authority in parents or masters. But it must extend to all offences, however numerous, however heinous [Note: Seventy times seven.] And proceed from a heart wholly divested of malice or resentment [Note: Pro 24:29.] We need not indeed restore to our favour one who continues unworthy of it [Note: Luk 17:3-4.]; or forbear to punish him while he continues to merit our displeasure. But we must pity the offender while we punish the offence; and seek, in inflicting punishment, both his and the public good. We must feel towards him as an affectionate parent towards an offending child [Note: From your hearts.]. We must feel disposed to pray for him, and to cover, rather than expose, his faults [Note: Pro 24:17-18.]; and we must earnestly desire to behold in him such a disposition, as may open a way to perfect reconciliation with him.]
II.
The reasonableness
[Every man owes to God a debt that exceeds all calculation Nor can the debt which any fellow-creature owes to us, bear any proportion to that which we owe to God [Note: Ten thousand talents amount to above four millions sterling; whereas a hundred pence are somewhat less than three guineas, Doddr. in loc.]. Yet we all hope to obtain of God a free remission and forgiveness; yea, provided we believe in Christ, our debt is already cancelled. Should not then a sense of mercy received, incline us to shew mercy? Should we take a fellow-servant by the throat, when the great Lord of all has spared us? Should we rigorously exact a few pence, when we have received a remission of ten thousand talents? It would be base indeed not to act towards an offending brother, as God has acted towards us, when we were enemies and rebels [Note: The Jubilee commenced on the day of atonement, to shew that men are then especially bound to exercise mercy, when they themselves have received mercy. Lev 25:9.].]
III.
The necessity
[There is an intimate connexion between the exercise of Gods mercy to us, and ours to others. Though our forgiving of others cannot merit forgiveness from God, yet it will certainly be followed by it. On the other hand, an unmerciful disposition towards others will be the certain means of excluding us from Gods favour [Note: Mat 6:14-15. Jam 2:13.]. It will cut us off from the enjoyment of the mercy we seemed to have obtained [Note: The parable must not be understood to say, that God revokes mercy, when he has once really pardoned us. See Rom 11:29. Heb 8:12.]. In uttering the Lords prayer, we shall even seal our own condemnation [Note: Mat 6:12.]. Let us then, if we desire to find mercy in the day of judgment, forgive others, as we hope to be forgiven [Note: Col 3:12-13.].]
Let us learn from hence,
1.
How to obtain forgiveness for our own offences
[We must not merely ask for patience in hopes of discharging our own debt: we must rather acknowledge our inability to pay one single mite; and implore at Gods hands a free and complete forgiveness. We must not however conclude from the parable, that there is no need of the mediation of Christ: it is through him alone that we can derive any blessings from God; but we must ask for mercy as a gift, instead of attempting to make any compensation for our own iniquities.]
2.
How to obtain a forgiving temper towards others
[If we know not what we ourselves merit at Gods hands, we shall be ready to think much of any injuries which we receive from others; but if once we become sensible of the greatness of our debt to God, and of the obligations he has laid us under by the free offers of his mercy, we shall feel no difficulty in exercising forbearance and forgiveness. Resentment cannot long dwell in the bosom of one who has tasted redeeming love. Let it then be our study to obtain a thorough knowledge of our own depravity, and to imitate the longsuffering, which we ourselves so richly experience.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
Ver. 32. O thou wicked servant ] Wicked with a witness, as that wicked Haman, so Esther called him, Ezr 2:6 , who never till then had heard his true title. God will have a time to tell every man his own; and for those that are now so haughty and passionate, that none dare declare their way to their face, God will lay them low enough in the slimy valley, where are many already like them, and more shall come after them, Job 21:31-32 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
32. ] , , , . Chrysost. Hom. lxi. 4, p. 616.
Fuente: Henry Alford’s Greek Testament
Mat 18:32 . . : the king could understand and overlook dishonesty in money matters, but not such inhumanity and villainy. . . . .: huge, uncountable. , when you entreated me. In point of fact he had not, at least in words, asked remission but only time to pay. Ungenerous himself, he was incapable of conceiving, and therefore of appreciating such magnificent generosity.
Fuente: The Expositors Greek Testament by Robertson
wicked. Greek. poneros. App-128.
desiredst = besoughtedst. Same word as in Mat 18:29.
Fuente: Companion Bible Notes, Appendices and Graphics
32.] , , , . Chrysost. Hom. lxi. 4, p. 616.
Fuente: The Greek Testament
Mat 18:32. , him) singly; for in Mat 18:24, he had been cited in company with the rest.- , thou wicked servant) He had not been called thus on account of his debt. Woe to him whom the Lord upbraids; see ch. Mat 25:26. Mercilessness is peculiarly wickedness.-, that [debt]) This word refers with peculiar emphasis to the former occurrence.
Fuente: Gnomon of the New Testament
O thou: Mat 25:26, Luk 19:22, Rom 3:19
Reciprocal: Exo 34:7 – forgiving Deu 15:15 – General Ecc 7:22 – also Mic 6:8 – love Mat 24:48 – if 1Jo 4:11 – General
Fuente: The Treasury of Scripture Knowledge
THE ESSENCE OF CHRISTIANITY
Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
Mat 18:32-33
Until seventy times seven. Here we have the very essence of Christianity. Christianity is a spirit, not a set of rules. Seventy times seven is a Hebrew expression. It is not a definite, but an infinite number, a number impossible. Love refuses to be trammelled. In illustration of this Christ spoke the parable of the unmerciful servant. Notice:
I. The Christian duty of confession.The lord of the servant represents God, and the acknowledgment of the debtor to him is parallel to confession to God of sins against God. But the acknowledgment of the second debtor to his superior servant of a debt owed to him is parallel to confession made to man of sins committed against man.
(a) Duty of confession to God. The necessity for confession arises from the load of acknowledged guilt. By confession we sever ourselves from our sin, and we disown it. Such was the immediate relief of David: I have sinned. Instantly does the answer come: The Lord also hath put away thy sin: thou shalt not die. Confession relieves by giving a sense of honesty. So long as we retain sin unconfessed we are conscious of a secret insincerity. In confession be instantaneous. We are tempted to procrastinate; we say we cannot confess yet; we will wait till we are better. See the lesson of this parable. The servant had one warm moment, infinitely precious, before imprisonment. He seized it; it might not have come again.
(b) Confession to man of sins against man. The inferior servant freely acknowledged his debt. The first noblest attitude of man is innocence; the second noblest is apology. There is a manliness in saying, I have done wrong, forgive me.
II. The principle of Christian forgiveness.Gods forgiveness is a type of ours. It is a free thing, yet it is suspended on the condition of our forgiveness. Forgiveness implies two thingsfavour and remission of punishment. A concession is not a merit. Man cannot be saved without forgiveness, but his forgiveness is not the cause of his salvation. Salvation is a state of love. An unforgiving, vindictive heart is in hell. How can it be saved? It is delivered to the tormentors. Our forgiveness, therefore, is to be unlimited, even as Gods seventy times seven. There is no sin which man can do which may not be pardoned. The gospel is built on unlimited forgiveness.
The Rev. F. W. Robertson.
Fuente: Church Pulpit Commentary
8:32
The only reason the lord of this servant forgave his debt was that he desired it, not that it was a favor he had earned. In like manner we are taught that our Master is pleased for us to ask Him for the favor we seek (chapter 7:7-11).
Fuente: Combined Bible Commentary
The king called the wicked servant into his presence and reminded him of the merciful treatment that he had received. It is interesting that the word he used for "debt" here is the usual word for debt, not "loan" as in Mat 18:27. He took a different view of the servant’s debt now. Instead of forgiving him, the king turned the unforgiving servant over to the "torturers" (Gr. basanistais, cf. Mat 18:6; Mat 18:8-9). The servant would experience torture until he repaid his total debt, which he could never do. In other words his torment would be endless.