MPV Commentary

Further Teaching on the Same Subject, Including the Parable of the Unmerciful Debtor.

Take heed that you do not despise one of these little ones; for I say to you, in heaven their angels always behold the face of my Father which is in heaven. This verse can be understood as an illustration: those who care for and nurture royal children, even if they are humble themselves, have free entrance with their charge and a degree of familiarity that even high-ranking officials dare not assume. Our Lord likely means that, due to their charge over His disciples (Hebrews 1:13; John 1:51), the angels have errands to the throne, a welcome there, and a dear familiarity in dealing with "His Father which is in heaven," which they could not assume on their own.

For the Son of man has come to save that which was lost. This golden saying is repeated in different forms throughout Scripture. Here, the connection seems to be: since the whole object and errand of the Son of man into the world is to save the lost, take heed lest, by causing offenses, you lose the saved (Matthew 18:14).

How do you think? If a man has one hundred sheep and one of them goes astray, he will not leave the ninety-nine behind but will go after the lost one. This saying is another of those pregnant statements that our Lord uttered more than once. The object here is to show how reluctant He is to lose it when found.

It is not the will of your Father which is in heaven that one of these little ones should perish. How, then, can He but visit for those "offenses" which endanger the souls of these little ones?

Moreover, if your brother shall trespass against you, go and tell him his fault between you and him alone: if he shall hear you, thou hast gained thy brother. Our Lord likely had reference to the recent dispute about who should be the greatest. After the rebuke – so gentle and captivating, yet so dignified and divine – they would doubtless be smarting, perhaps each saying, "It was not I that began it; it was not I that threw out unworthy and irritating insinuations against my brethren." Be it so, says our Lord; but as such things will often arise, He directs you how to proceed. First, neither harbor a grudge against your offending brother nor break forth upon him in the presence of unbelievers. Take him aside, show him his fault, and if he owns and makes reparation for it, you have done more service to him than even justice to yourself.

If this fails, take two or three to witness how just your complaint is and how brotherly your spirit in dealing with him. Again, if this fails, bring him before the Church or congregation to which both belong. Lastly, if even this fails, regard him as no longer a brother Christian but as one "without" – as the Jews did Gentiles and publicans.

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. Here, what had been granted but a short time before to Peter only (Matthew 16:19) is plainly extended to all the Twelve; so that whatever it means, it means nothing peculiar to Peter, far less to his pretended successors at Rome.

Again I say unto you, that if two of you shall agree on earth as touching anything they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name there am I in the midst of them. This passage is full of sublime encouragement to Christian union in action and prayer. Our Lord had been speaking of church meetings before which the obstinate perversity of a brother was in the last resort to be brought, and whose decision was to be final – such honor does the Lord of the Church put upon its lawful assemblies.

But not these assemblies only does He deign to countenance and honor. For even two uniting to bring any matter before Him shall find that they are not alone, for My Father is with them, says Jesus. Next, observe the premium here put upon union in prayer. As this cannot exist with fewer than two, their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne.

Then came Peter to him and said, Lord, how oft shall my brother sin against me, and I forgive him? In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him – and if so, probably by Judas – notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it.

Till seven times? This being the sacred and complete number, perhaps his meaning was: is there to be a limit at which the needful forbearance will be full?

Jesus said unto him, I say not unto thee, Until seven times; but, until seventy times seven – that is, so long as it shall be needed and sought. You are never to come to the point of refusing forgiveness sincerely asked (Luke 17:3-4).

Therefore, the kingdom of heaven is likened unto a certain king who would take account of his servants or scrutinize the accounts of his revenue collectors.

And when he had begun to reckon, one was brought unto him which owed him ten thousand talents. If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.

But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all – just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.

Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.

But the same servant went out, and found one of his fellow servants which owed him an hundred pence – if Jewish money is intended, this debt was to the other less than one to a million. And he laid hands on him, and took him by the throat, saying, Pay me that thou owest – mark the mercilessness even of the tone.

And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all – the same attitude and words which drew compassion from his master are here employed towards himself by his fellow servant.

And he would not; but went and cast him into prison, till he should pay the debt. Jesus vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.

Then his lord, after that he had called him, said unto him, O thou wicked servant – before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.

And his lord was wroth, and delivered him to the tormentors – more than jailers; denoting the severity of the treatment which he thought such a case demanded. 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.