18:21-35 Though we live wholly on mercy and forgiveness, we are backward to forgive the offences of our brethren. This parable shows how much provocation God has from his family on earth, and how untoward his servants are. There are three things in the parable: 1. The master's wonderful clemency. The debt of sin is so great, that we are not able to pay it. See here what every sin deserves; this is the wages of sin, to be sold as a slave. It is the folly of many who are under strong convictions of their sins, to fancy they can make God satisfaction for the wrong they have done him. 2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him. Not that we may make light of wronging our neighbour, for that is also a sin against God; but we should not aggravate our neighbour's wronging us, nor study revenge. Let our complaints, both of the wickedness of the wicked, and of the afflictions of the afflicted, be brought to God, and left with him. 3. The master reproved his servant's cruelty. The greatness of sin magnifies the riches of pardoning mercy; and the comfortable sense of pardoning mercy, does much to dispose our hearts to forgive our brethren. We are not to suppose that God actually forgives men, and afterwards reckons their guilt to them to condemn them; but this latter part of the parable shows the false conclusions many draw as to their sins being pardoned, though their after-conduct shows that they never entered into the spirit, or experienced the sanctifying grace of the gospel. We do not forgive our offending brother aright, if we do not forgive from the heart. Yet this is not enough; we must seek the welfare even of those who offend us. How justly will those be condemned, who, though they bear the Christian name, persist in unmerciful treatment of their brethren! The humbled sinner relies only on free, abounding mercy, through the ransom of the death of Christ. Let us seek more and more for the renewing grace of God, to teach us to forgive others as we hope for forgiveness from him.

Verse 34. - Was wroth. This, as we said above, is the prerogative of God. Man is pained and grieved at sin; God is angry. Tormentors; βασανισταῖς: tortoribus. These are not the gaolers, prison keepers, but persons who put prisoners to the torture. Neither Jewish nor Roman law at that time recognized any such officials; neither were those in confinement treated thus in either community. The idea is taken from the practice of Oriental despotism, which might thus punish an offence considered supremely detestable. In a mystical sense these are the ministers of Divine vengeance who carry out the behests of the King. Till he should pay; until he should have paid (ἕως οῦ ἀποδῷ). Some editors omit or bracket οῦ, but the sense is the same with or without the relative. The debt never could be paid, so practically the punishment would last forever. Commentators, mediaeval and modern, see here an argument for the eternity of future punishment; others see in the clause an intimation that sin may be forgiven in the other world, though not repented of or pardoned in this present life. The words give no support to the latter interpretation. Until, etc., does not necessarily signify that the condition specified is certain to be fulfilled. As Bengel says, on Matthew 1:25, "Non sequitur ergo post." And in the present case there could be no possibility of payment. A criminal delivered to the tormentors would have no opportunity or means of raising the necessary funds. If this is a picture of the final judgment, it is parallel to our Lord's statement in Matthew 5:26, "Thou shalt by no means come out thence till thou hast paid the uttermost farthing;" for, as the Preacher says, "There is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest" (Ecclesiastes 9:10). All that was due [unto him] (πᾶν τὸ ὀφειλόμενον αὐτῷ). Modern editors reject αὐτῷ: Vulgate, universum debitum. This is more general than "all that debt" in ver. 32. It is usually taken to refer to the old debt now redemanded. But a difficulty has been found in the fact that this old debt had been freely forgiven and utterly done away, and therefore could not, in equity, be again exacted. Hence some commentators have explained the clause as referring not at all to the former debt, but to a new debt incurred by a new offence, viz. ingratitude and unmercifulness. But the spiritual truth seems to be that, although sins once absolutely forgiven are not again imputed, they make subsequent sins more heinous, as in a human law court previous conviction increases the penalty of a fresh transgression. Falling from grace, a man passes into enmity with God, and so far cancels his pardon, and is in a state of condemnation (see Ezekiel 18:24, 26).

And his Lord was wroth,.... Very angry, greatly incensed, and justly provoked at such inhuman treatment:

and delivered him to the tormentors, or jail keepers. The Ethiopic version renders it, "to them that judge", or the judges; Munster's Hebrew Gospel, "to the punishers", or such that inflicted punishment according to the decree of the judge: from both, the sense may be, that he was delivered over to proper judges of his case, to be treated as the nature of it required, to be cast into prison, and there endure all the severities of law and justice:

till he should pay all that was due unto him; which being so vast a sum, and he but a servant, could never be done: but inasmuch as this man was fully and freely pardoned before, how comes it to pass, that full payment of debt is yet insisted on? It is certain, that sin, once pardoned by God, he never punishes for it; for pardon with him is of all sin; he forgives all trespasses, though ever so many, and remits the whole debt, be it ever so large; which act of his grace will never be revoked: it is one of his gifts which are without repentance; it proceeds upon, and comes through a plenary satisfaction for sin made by his own Son, and therefore it would be unjust to punish for it: by this act, sin is covered out of sight; it is blotted out, and entirely done away, and that for ever. Hence some think this man had only the offer of a pardon, and not that itself; but it is not an offer of pardon, that Christ, by his blood, has procured, and is exalted to give, but that itself; and this man had his debt, his whole debt forgiven him: others think, that this was a church forgiveness, who looked upon him, judged him, and received him as one forgiven; but for his cruel usage of a fellow member, delivered him to the tormentors, passed censures on him, and excommunicated him, till he should give full satisfaction, which is more likely: others, this forgiveness was only in his own apprehensions: he presumed, and hoped he was forgiven, when he was not; but then his crime could not have been so aggravated as is: rather, this forgiveness is to be understood of averting calamities and judgments, likely to fall for his iniquities, which is sometimes the sense of this phrase: see 1 Kings 8:34 and so his being delivered to the tormentors may mean, his being distressed with an accusing guilty conscience, an harassing, vexing devil, many misfortunes of life, and temporal calamities. Though after all, this is not strictly to be applied to any particular case or person, but the scope of the parable is to be attended to; which is to enforce mutual forgiveness among men, from having received full and free pardon at the hands of God; and that without the former, there is little reason to expect the latter, as appears from what follows.

34. 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.

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