Biblical Essays
THE UNMERCIFUL SERVANT
Matthew 18:23-35 (RSV): “Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began the reckoning, one was brought to him who owed him ten thousand talents; and as he could not pay, his lord ordered him sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, ‘Lord, have patience with me, and I will pay you everything.’ And out of pity for him the lord of that servant released him and forgave him the debt. But that same servant, as he went out, came upon one of his fellow servants who owed him a hundred denarii; and seizing him by the throat he said, “Pay what you owe.’ So his fellow servant fell down and besought him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison till he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, ‘You wicked servant? I forgave you all that debt because you besought me; and should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his lord delivered him to the jailers, till he should pay the debt. So also My heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”
Context
Matthew 18:15-24 is a part of the context for our parable under consideration. The gospel of Matthew is sometimes called the gospel of the church because it is the only one of the four gospels that even mentions the church (ekklesia).1 This occurs in Matthew 16:18 and in our present context, Matthew 18:27. In this latter reference Jesus is prophetically instructing His disciples how to deal with offences which will arise in the church.
All of this is apparently clear to Peter. There is only one problem remaining in his mind. How often should forgiveness be extended to the brother whom one has gained if he repeats the offense or causes some other offence? (Matt. 18:15). So Peter asks Jesus the following question, “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?” (Matt. 18:21).
Background
Peter’s question is very logical. In light of some background material which we shall now look at, the question is the expected one.
Peter, like most of us, was to a great extent a product of his own times. This means that in Biblical matters he viewed the scriptures through the eyes of rabbinic interpretations. These interpretations included the following views about forgiveness:
1. Forgive twice. This position grew out of an interpretation of Sirach 19:13-17, a book of the Apocrypha held in high regard by many of the ancient rabbis, which speaks of questioning a friend or neighbor twice about an offence, but is silent about any other action or forgiveness.
2. Forgive three times. This position was partially based on a limited exegesis of Amos 2:6, and similar statements in the book, which have God saying, “For three transgressions of Israel, and for four, I will not revoke the punishment...”2 Also, Job 33:19-30 was interpreted as indicating God’s forgiveness of sins as many as three times in order “to bring back his soul from the pit, that he may see the light of life,” (v 30). Thus, the “rabbis took the numbers seriously, arguing that a sin could be forgiven three times, but the fourth one was unpardonable” (Mishna Yoma 86b; cf. Sanh. 7a).3
Therefore, When Peter asked the question, “Lord, how often shall my brother sin against me, and I forgive him? As many as seven times?”, where did he get the number seven? He did not get it from the rabbis; he got it from the Rabbi, Jesus Himself, and Peter obviously knew he was pushing beyond the limits of his earlier rabbinic learning.
Again, we resort to background scriptures. There are close affinities between Luke 17:2-4 and the immediate context of the parable of the unmerciful servant, Matthew 18:5-6, 21-22. Both texts mention Jesus’ teaching about the danger of causing “one of these little ones who believe in me to stumble,” and His teaching about forgiveness. In particular, notice Luke 17:3-4, as follows: “Take heed to yourselves; if your brother sins, rebuke him, and if he repents, forgive him; and if he sins against you seven times in a day, and turns to you seven times, and says, ‘I repent,’ you must forgive him.”
The disciples gathered there, and the apostles, including Peter, heard this teaching. They must have been taken aback, bewildered, astonished, because they immediately said to the Lord, “Increase our faith!” (Luke 17:5). It dawned on them that Jesus was calling them to a practice of forgiveness beyond what they had ever known before. Peter realized that. Although he did not know how far this teaching went, he could add. One day of forgiving seven times is seven; a week of forgiveness is 49. But how far can this go? Peter’s problem, and question, was still the same. He continued to try to answer- the question about forgiveness on the basis of mathematics. It was at this point that Peter asked the question, “As many as seven times?” And it is then that Jesus replied, “I do not say to you seven times, but seventy times seven” (Matt. 18:22b).4
This reply must have decimated the disciples. Their faith had already been swamped by the idea of forgiving seven times. Now, the figure is astronomical. One can’t keep account of such things. And that was exactly the point. Jesus was tearing out of their hearts the concept of forgiveness based on mathematics. One must not keep score.
Why, then, did Jesus insist upon using the number seven and its multiples. Precisely because He had moved from math to meaning. In Hebrew thought, and remember the early disciples and apostles of Jesus were Jews, the term “seven” had the connotation of perfection, completeness. This was seen in creation, the week, the Sabbath, Jubilee, the Exile, etc.5 In other words, when “seven” was used symbolically it transcended numerical value. When it was intensified it indicated the ultimate. Forgiveness, then, must be full, complete, without calculation.
This indispensable, straightforward teaching is now vividly encased in a parable by the Master Teacher. It is often called the parable of the unmerciful servant.
From the text, context, and background of the parable we have emerged with two insights: (1) The parable also applies to us. Notice verse 23 “Therefore, the kingdom of heaven may be compared to a king who wished to settle accounts with his servants” [On earth, the church is the kingdom of heaven]. (2) The lesson Jesus teaches us is unlimited forgiveness in quantity; and, unlimited forgiveness in quality. Burton Coffman says that these “Teachings of the Master on forgiveness are the most pointedly illustrated, the most elaborately portrayed and the most urgently repeated of any of his teachings.”6
This may be an overstatement. However, if taken seriously, the parable will instruct and motivate us concerning forgiveness. While analyzing this parable, let us remember that “a parable is a short, allegorical tale, usually simple and homely, typically illustrating or reinforcing a single spiritual truth.”7
Analysis
The Great Escape from Bondage – God Forgives (vv. 23-27)
v. 23: A king wants to settle accounts with his servants. This illustrates God’s desire to bring each Christian to full measurement. This judgment is inevitable.
v. 24a: The accounting begins. The judgment is precise.
v. 24b: One servant is “brought” to the king for accounting. This implies an involuntary but unavoidable appearance. This means the Christian’s appearance for judgment before God is not optional.
v. 24c: The servant’s debt to the king is enormous, even fantastic. It has been estimated as equal to about $9,000,000.8 It is scarcely possible to realize how much we are in debt to the heavenly Father.
v. 25a: Obviously, the servant is unable to pay the debt. Neither can we pay the debt we owe to God.
v. 25b: The servant, his wife, his children, and all of his possessions are to be sold and applied to the insurmountable debt. This means there is nothing we are or nothing we have which will compensate for what we own when judgment time comes.
v. 26: The hapless servant throws himself on the mercy of his king, imploring him and begging for his patience until he pays the impossible debt. In this verse Jesus gives His disciples a clue as to what the parable is all about. When He says the servant was “imploring” (RSV) the king, He is using prosekúnei, from proskuneīn.
When the New Testament uses proskuneīn, the object is always something – truly or supposedly – divine. Matthew 18:26 is an exception only in appearance, for Matthew can hardly be using these words for the proskynesis of a slave to his master or to the king.9
In other words, this verb form, used 13 times in Matthew, would be better understood if translated “worship” (KJV), the paying of homage to a divine being.
If this is so, why does Jesus use this word in the context of this parable? Early in the parable He is throwing out a clue to His hearers that the parable has a transcendent meaning and will call for a spiritual application at its close by the hearers. Since He does not call it a parable, He wants His disciples to use the ears which they have to truly hear and understand.
v. 27: The lord is moved with pity by the servant’s untenable plight. He gives him freedom and forgiveness. This means that the Christian, although hopelessly burdened by sins in his Life from which he cannot extricate himself, may cast himself upon the grace of a loving Father from whom the fountain of mercy flows. Thus, through amazing grace, forgiveness and freedom are found.
Entangled Again in Bondage – Man Refuses to Forgive (vv. 29-30)
v. 28a: Soon, the forgiven servant happens upon a fellow servant who owes him a trifling sum, approximately $20.00.10
v. 28b: He treats his fellow servant harshly and demands payment. This illustrates that Christians can be merciless in their attitudes, cruel in their actions, swift in their demands of justice for themselves, even though that which is at issue is of minute significance.
v. 29: The fellow servant falls down and (parekálei) = “begged” him. This is not the prosekúnei = “worship” of the first servant before the king, but the plea is the same: “I will repay you (all).” The “all” (pánta) of the KJV is not supported by the most authentic manuscripts. However, the sense is the same. His request falls on deaf ears. The cold and selfish heart is always self-centered; it is never considerate of others; rather, it is insensitive and destructive in its self-seeking.
Distress Caused to Others by Man’s Lack of Forgiveness (vv. 30-31)
v. 30: Justice is demanded. The unfortunate servant is imprisoned for his debt. Yet, the horror is not so much the jailing of the servant. It is the unbelievable callousness and total lack of mercy on the part of his fellow servant. Surely, this is revolting to all of us.
v. 31: Certainly, in the parable, the jailed servant’s comrades are “greatly distressed.” They take their petitions to their lord. Ingratitude is one of the most unbecoming traits when it appears in a Christian’s life. It grieves the sensitive servant of Christ so much that he hastens to the Lord in petition about it as he seeks for equity in all relationships.
The Terrible Summons and its Consequences (vv. 32-34)
v. 32a: The lord calls his servants before him. He declares him wicked because of his ingratitude and unmercifulness. This, in spite of the fact that he has previously been forgiven. He now stands guilty for wrongs committed after his forgiveness. “How many, alas! Forfeit the benefit of baptism, i.e., the remission of sins, by a life of impenitence and ingratitude, and become worse than heathen.”11
v. 32b: The wicked servant had been forgiven “all that debt” on the basis of grace and mercy. One insightful commentator sees “all that debt” as “zillions" of dollars, incalculable in amount.12
v. 33: Therefore, according to the king, he was under obligation to show mercy to his fellow servants. The king is the example which he should have followed.
Do we realize how much we are forgiven by our heavenly Father? Do we realize our forgiveness is upon the basis of grace and mercy? Do we realize how great our obligation is to follow God’s example and show mercy, grace, and forgiveness to others?
v. 34: The angry lord delivers his unmerciful servant to the basanistais = “tormentors.” This was a term used for jailors because then, as now, they are often one and the same. The sentence is endless, that is, “till he should pay all his debt.” This is like saying, “I’ll he in debt till hell freezes over!”, knowing that hell will never freeze over.
Conclusion
Can anything more horrible be imagined than the Christian, forgiven of all past sins at baptism by the merits of Jesus’ sacrifice, standing condemned before the merciful Lord of all because he has not shown mercy to his fellow servant? That is the final scene of the parable story. The one who has received mercy must show mercy or be endlessly tormented.
v. 35: “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.” (“Their trespasses" [KJV] has been eliminated from later translations because the phrase cannot stand in light of subsequent manuscript evidence.)
Remember Jesus’ use of the “clue” word “prosekúnei”, meaning “worship” (KJV), early in the parable to indicate the servant’s prostration before the king was actually a worship of God. This was to point the parable to a higher meaning.
Now, the hoútōs kaì = “So, also” of verse 35, brings the spiritual application home very strongly. It is as if Jesus is saying, “In light of what I have taught in this parable, this is the conclusion to which we come.”
Remember that a parable is an oblique, indirect presentation of spiritual truth. Ordinarily, Jesus leaves the application to the hearers. “He who has ears to hear, let him hear.” However, perhaps for emphasis in this case, He gives a strong and vivid application. The forgiven must forgive or be turned over to the tormentors.
Neither is this an isolated Biblical teaching. Note the following passages: “Blessed are the merciful, for they shall obtain mercy” (Matt. 5:7). “And forgive us our debts, as we also have forgiven our debtors...For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matt. 6:12, 14-15). “And Jesus said, ‘Father, forgive them; for they know not what they do’” (Luke 23:34). “And as they were stoning Stephen, he prayed...Lord, do not hold this sin against them” (Acts 7:59). “...be kind one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:32). “For judgment is without mercy to one who has shown no mercy; yet mercy triumphs over judgment” (James 2:13).
May all of us purge our hearts of any hindrance which would stand in our way of showing mercy to our fellow Christians. Let us clear out every grudge, whether old or new. Let us raise to the extraordinary challenge of Jesus’ teaching in the Sermon on the Mount, where He says: “So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift” (Matt. 5:23-24).
May the God of peace, mercy, and grace be with you.
Footnotes:
1 Merrill C. Tenney, New Testament Survey, p. 151.
2 John Peter Lange, Matthew, p. 332.
3 Francis I. Anderson and David Noel Freedman, Amos, p. 231.
4 hebdomēkontákis heptá may be translated 70 x 7 or 70 times and 7. “Grammatically and philologically, the point is not clear,” (Cf. Lange, p. 333). This accounts for the differences in translations, e.g., 77 in NIV and JB; 70 x 7 in KJV and RSV. However, in either case, the point Jesus is making remains clear.
5 Paul J. Achtemeier (gen. ed.), Harper’s Bible Dictionary.
6 Burton Coffman, Matthew, p. 288.
7 Philip Babcock Cove (ed. In chief). Webster’s Third New International Dictionary, p. 55.
8 Jerusalem Bible, Matthew 18:24, note.
9 Heinrich Greeven, Theological Dictionary of the New Testament, p. 763.
10 RSV, Matthew 18:28, note.
11 John Peter Lange, Matthew, p. 334.
12 Cf. Robert H. Gundry, Matthew, p. 373 where he says the hugeness of the debt cannot be calculated because of the indefinite plural of the highest number and therefore means zillions.
Bibliography of Works Cited:
Andersen, Francis I. and David Noel Freedman. Amos. New York: Doubleday (The Anchor Bible), I989.
Bible, Holman Study, (RSV). Philadelphia: A.J. Holman:, Co. 1946-52.
Bible, The Jerusalem. Garden City, New York: Doubleday, 1966.
Coffman, James Burton. Matthew. Austin, Tex.: Foundation, 1968.
Cove, Philip Babcock, (Ed. in Chief). Webster's Third New International Dictionary of the English Language, Unabridged. Springfield, Mass.: G. & C. Merriam Co., Pub., 1981.
Drinkard, Jr., Joel F. “Numbers: Symbolism and Significance” in: Harper’s Bible Dictionary, (Paul J. Acrtterneler, Gen. Ed.). San Francisco: Harper & Row, 1985.
Greeven, Heinrich. "proskunew, praskunetes” in: Theological Dictionary of the New Testament, Vol. VI (Gerhard Kittel, Gerhard Friedrich, Eds.; Geoffrey W. Bromiley, Trans. & Ed.). Grand Rapids: Eerdmans, 1968.
Gundry; Robert H. Matthew. Grand Rapids: Eerdmans, 1982.
Lange, John Peter. Matthew. Grand Rapids: Zondervan, n.d.
Tenny, Merrill C. New Testament Survey, (rev.). Grand Rapids: Eerdmans, 1961.
