To forgive someone who has done something that causes us harm is not easy for humans. Even in the best of relationships, we will hurt or disappoint each other. It’s often easy to forgive a misunderstanding or unintentional mistake, but it’s harder when the person “knows better” and does it anyway. Or it’s a repeated blunder done again and again. And sometimes the hurt done is truly damaging. Some of us become hesitant to forgive, because by doing so, it feels like we’re saying what happened was ok. But just as Jesus forgave us, we are to forgive others. Jesus told a story to His disciples to emphasize the importance forgiveness plays in the lives of those who seek to seek to follow Him. Forgiveness restores and strengthens relationships.
Read Matthew 18:21-22
In the Gospel of Matthew there are five great discourses of Jesus: the Sermon on the Mount (ch. 5-7); the commissioning of the disciples (ch. 10); the parables of the kingdom (ch. 13); life in the church (ch. 18); and the end of the age (ch. 24-25). There are so much in the Gospel of Matthew that shows the power, mercy, love, healing and miracles of our Savior, Jesus.
The passage for this study on forgiveness is a part of the teaching of Jesus in Matthew 18 on life in the church. The chapter begins with a discussion of who is the greatest in the kingdom of heaven (vv. 1-9), followed by the parable of the lost sheep (vv. 10-14) which underscores the that truth that in God’s eyes even “one of these little ones” has such immense value that the shepherd leaves the ninety-nine sheep and goes after the one that has wandered off. This is followed by instructions to the church on how to deal with a brother who has sinned (vv. 15-20). It is in this context that Peter asks how often he must forgive an offending brother (vv. 21-22). In answer, Jesus tells the parable of the unmerciful servant (vv. 23-34), followed by a final warning (v. 35).
Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?” Jesus answered, “I tell you, not seven times, but seventy-seven times. Then Peter came to Jesus and asked. Peter’s question was in response to the statement of Jesus in vv. 15-17 outlining the procedure to follow in restoring an offending Christian back to life in the Christian community.
Seven times. Jewish tradition limited forgiveness to three times, perhaps based on Amos 1:3, 6, 9 and Job 33:29-30 (note Luke 17:4). Peter thought his willingness to forgive seven times was much more generous than Jewish tradition and thus surpassing the righteousness of Pharisees and teachers of the law (Matthew 5:20). Seventy-seven times. The phrase may also be translated “seventy times seven.” But regardless of the exact translation, it means unlimited. This expression may be a deliberate allusion to Lamech’s revengeful and bitter words in Gen 4:24: “If Cain is avenged seven times, then Lamech seventy-seven times.” Now in Jesus there is the possibility of a radical reversal from seventy-sevenfold vengeance to seventy-sevenfold forgiveness. Peter’s question indicated that he still wanted to count how many times he should forgive. Jesus was in effect telling him not to count. One commentary I read notes, with the extending of forgiveness to the brother or sister who wrongs the believer, there is the expectation that the offending party will respond in genuine repentance with a corresponding change in behavior.
Read Matthew 18:23-27
Again, due to Jesus’ statement, “I don’t tell you until seven times, but, until seventy times seven that the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. When the king had begun to reconcile, one was brought to him who owed him ten thousand talents. But because the debtor couldn’t pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. The servant therefore fell down and knelt before him, saying, ‘Lord, have patience with me, and I will repay you all!’ The lord of that servant, being moved with compassion, released him, and forgave him the debt.
In this parable, the master’s compassionate attitude motivated him to act in mercy. The master released his servant from the sentence of slavery his indebtedness had rightly earned him. The master also forgave the unpayable loan. Paul used the word “forgave” when he wrote of God canceling our infinite debt to Him through our trust in Jesus (Rom. 4:7; Eph. 1:7; Col. 1:14). God has looked upon our hopeless condition, has felt great compassion, and acted in mercy. Through Jesus’ sacrifice e on the cross, God has released us from the consequences of our sins and forgiven our unpayable debt.
Read Matthew 18:28,32-35
“But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, ‘Pay me what you owe!’ “So, his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will repay you!’ He would not, but went and cast him into prison, until he should pay back that which was due. When his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. Then his lord called him in, and said to him, ‘You wicked servant! I forgave you all that debt, because you begged me. Shouldn’t you also have had mercy on your fellow servant, even as I had mercy on you?’ His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. So, my heavenly Father will also do to you, if you don’t each forgive your brother from your hearts for his misdeeds.”
The lines before the parable itself are similar to Luke. The talent in this parable was worth about 6,000 denarii, so that one debt is 600,000 times as large as the other. More significantly, 10,000 (a myriad) was the highest Greek numeral, and a talent the largest unit of currency, so that 10,000 talents was the largest easily described debt (for comparison, the combined annual tribute of Judea, Samaria, and Idumea around this time was only 600 talents, and one denarius was a day’s wages, so that 10,000 talents would be about 200,000 years’ wages. The setting is the court of some king in another country, where the “servants” could rank as highly as provincial govern.
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 [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. And proceed from a heart wholly divested of malice or resentment [Pro_24:29.] — — — We need not indeed restore to our favor one who continues unworthy of it [Luke_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. We must feel disposed to pray for him, and to cover, rather than expose, his faults [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. Ten thousand talents amount to above four million sterling; whereas a hundred pence are somewhat less than three guineas. 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 connection between the exercise of God’s 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 God’s favor [Mat_6:14-15. James_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. Rom_11:29. Heb_8:12.]. In uttering the Lord’s prayer, we shall even seal our own condemnation [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. But for those God has forgiven and who forgive others, there is also freedom from the prison of an unforgiving spirit. When we forgive others, we set them free; but also set ourselves free to live in the joy if God’s grace and the loving fellowship of God’s family.