Matthew 18:29
So his fellow servant fell down and begged him, 'Have patience with me, and I will pay you back.'
So his fellow servant
This phrase highlights the relationship between the two individuals involved. The term "fellow servant" indicates a shared status or position, suggesting equality in their roles. In the Greek, "σύνδουλος" (syndoulos) is used, emphasizing the communal and equal nature of their servitude. This equality is crucial in understanding the parable's message about forgiveness and mercy, as it underscores that all believers are equal before God, regardless of their earthly status.

fell down
The act of falling down is a physical demonstration of humility and desperation. In the cultural and historical context of the time, prostrating oneself was a common gesture of submission and earnest appeal. The Greek word "πίπτω" (pipto) conveys a sense of urgency and earnestness, reflecting the servant's dire situation and sincere plea for mercy. This action mirrors the humility required of believers when approaching God in repentance and seeking forgiveness.

and begged him
Begging, in this context, is an act of earnest supplication. The Greek word "παρακαλέω" (parakaleo) means to call upon or entreat earnestly. This reflects the servant's recognition of his inability to repay the debt without the mercy and patience of his fellow servant. It serves as a reminder of the posture believers should adopt when seeking God's grace—one of humility and sincere petition.

Have patience with me
This plea for patience is a request for time and forbearance. The Greek word "μακροθυμέω" (makrothymeo) implies a long-suffering attitude, a willingness to endure discomfort or delay without becoming angry or upset. In the broader scriptural context, patience is a fruit of the Spirit (Galatians 5:22) and a characteristic of God's nature (2 Peter 3:9). This request highlights the importance of patience in relationships, encouraging believers to extend the same grace and patience to others that they have received from God.

and I will pay you back
The promise to repay signifies the servant's intention to make restitution. While the Greek "ἀποδίδωμι" (apodidomi) means to give back or restore, the context of the parable suggests that the debt was insurmountable, symbolizing the impossibility of repaying the debt of sin. This phrase serves as a reminder of the futility of trying to earn God's forgiveness through works, emphasizing instead the need for grace and mercy. It challenges believers to reflect on their own attitudes towards forgiveness and the expectations they place on others.

Persons / Places / Events
1. The Fellow Servant
This character represents someone who is in debt to another servant. He is a peer, not a superior or subordinate, highlighting the equality among believers.

2. The Debtor Servant
The servant who is owed a debt by his fellow servant. He has previously been forgiven a much larger debt by his master, illustrating the theme of mercy and forgiveness.

3. The Act of Begging
The fellow servant's plea for patience mirrors the earlier plea of the debtor servant to his master, emphasizing the need for compassion and understanding.

4. The Setting of the Parable
This event takes place within the parable of the unforgiving servant, which Jesus uses to teach about the kingdom of heaven and the importance of forgiveness.

5. The Master (Implied)
Although not directly mentioned in this verse, the master represents God, who forgives our debts and expects us to do the same for others.
Teaching Points
The Importance of Patience
Just as the fellow servant asked for patience, we are called to be patient with others, understanding that everyone is on a journey and may need time to make amends.

The Call to Forgiveness
This verse challenges us to forgive others as we have been forgiven by God. Holding onto grudges contradicts the grace we have received.

Empathy and Compassion
By putting ourselves in the shoes of the fellow servant, we learn to empathize with others' struggles and respond with compassion rather than judgment.

The Consequences of Unforgiveness
The broader parable warns of the spiritual and relational consequences of refusing to forgive, urging us to reflect on our own attitudes.

Reflecting God's Character
As believers, we are called to reflect God's character by extending the same mercy and forgiveness to others that He has shown to us.
Bible Study Questions
1. How does the plea of the fellow servant in Matthew 18:29 mirror our own requests for forgiveness from God?

2. In what ways can we practice patience and forgiveness in our daily interactions with others?

3. How does the concept of forgiveness in Matthew 18:29 connect with the teachings of the Lord's Prayer in Matthew 6:12?

4. What are some practical steps we can take to cultivate a forgiving heart, as encouraged in Ephesians 4:32 and Colossians 3:13?

5. Reflect on a time when you struggled to forgive someone. How might the lessons from this parable guide you in handling similar situations in the future?
Connections to Other Scriptures
Matthew 6:12
This verse from the Lord's Prayer emphasizes the reciprocal nature of forgiveness, asking God to forgive our debts as we forgive our debtors.

Ephesians 4:32
Paul instructs believers to be kind and compassionate, forgiving each other just as God forgave us in Christ, reinforcing the theme of forgiveness.

Colossians 3:13
This verse encourages believers to bear with each other and forgive grievances, reflecting the patience and mercy shown in Matthew 18:29.
The Limits of MercyJ.A. Macdonald Matthew 18:21-35
The Unmerciful ServantMarcus Dods Matthew 18:21-35
A Wide View of Heavenly Good Lessens the Power of Earthly WrongsW. Arnot.Matthew 18:23-35
Compassion God-LikeT. Adams.Matthew 18:23-35
Evil of SinBenjamin Keach.Matthew 18:23-35
ForgivenessH. L. Hastings.Matthew 18:23-35
Forgiveness -- One Law for Lord and ServantA. Macleod, D. D.Matthew 18:23-35
God's Mercy Reproduced in the Life of the ChristianA. Macleod, D. D.Matthew 18:23-35
Influence of ForgivenessMarcus Dods.Matthew 18:23-35
Man Freed from an Unforgiving Temper by the Gentle Influences of the Divine LoveW. Arnot.Matthew 18:23-35
Man's Unavailing Effort to Pay His Sin DebtsW. M. Taylor, D. D.Matthew 18:23-35
Mercy Uncommunicated, not Truly ReceivedW. Arnot.Matthew 18:23-35
Our Great CreditorFrom the Latin.Matthew 18:23-35
Sin as DebtBenjamin Keach.Matthew 18:23-35
Sinners Like DebtorsBenjamin Keach.Matthew 18:23-35
The Debt of ManFrom the Latin., Heubner.Matthew 18:23-35
The Forgiving Spirit Aided by PrayerW. Arnot.Matthew 18:23-35
The Hard DebtorW.F. Adeney Matthew 18:23-35
The Just AccountFrom the Latin.Matthew 18:23-35
The Magnitude of Injury Determined by Our Temper Towards ItW. Arnot.Matthew 18:23-35
The Parable of the King that Took Account of His ServantFrom the Latin.Matthew 18:23-35
The Sinner's DebtJ. Morison, D.D.Matthew 18:23-35
The TormentorsFrom the Latin.Matthew 18:23-35
The Unmerciful ServantW. M. Taylor, D. D.Matthew 18:23-35
The Unmerciful ServantExpository OutlinesMatthew 18:23-35
The Unmerciful ServantW. Arnot.Matthew 18:23-35
Twenty-Seceded Sunday After TrinityJ. A. Seiss, D. D.Matthew 18:23-35
Ways of Being DebtorsBenjamin Keach.Matthew 18:23-35
People
Jesus, Peter
Places
Capernaum
Topics
Begged, Besought, Calling, Entreated, Face, Fallen, Fell, Fellow, Fellow-bondman, Fellowservant, Fellow-servant, Ground, Knees, Patience, Patient, Pay, Payment, Plead, Repay, Requesting, Saying, Servant, Slave
Dictionary of Bible Themes
Matthew 18:21-35

     1620   beatitudes, the
     5260   coinage
     6021   sin, nature of

Matthew 18:23-30

     5524   servants, bad

Matthew 18:23-35

     5438   parables
     6654   forgiveness, Christ's ministry
     8658   Lord's Prayer

Matthew 18:26-32

     5230   beggars

Matthew 18:26-35

     2060   Christ, patience of

Matthew 18:29-30

     5883   impatience

Library
May 31. "Whosoever Therefore Shall Humble Himself as this Little Child" (Matt. xviii. 4).
"Whosoever therefore shall humble himself as this little child" (Matt. xviii. 4). You will never get a humble heart until it is born from above, from the heart of Christ. For man has lost his own humanity and alas, too often has a demon heart. God wants us, as Christians, to be simple, human, approachable and childlike. The Christians that we know and love best, and that are nearest to the Lord, are the most simple. Whenever we grow stilted we are only fit for a picture gallery, and we are only good
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Lost Sheep and the Seeking Shepherd
If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth Into the mountains, and seeketh that which is gone astray!--MATT. xviii. 12. We find this simple parable, or germ of a parable, in a somewhat more expanded form, as the first of the incomparable three in the fifteenth chapter of Luke's Gospel. Perhaps our Lord repeated the parable more than once. It is an unveiling of His inmost heart, and therein a revelation of the very heart of God.
Alexander Maclaren—Expositions of Holy Scripture

Persistence of Thwarted Love
'If so be that he find it.'--MATT. xviii. 13. 'Until he find it.'--LUKE xv. 4. Like other teachers, Jesus seems to have had favourite points of view and utterances which came naturally to His lips. There are several instances in the gospels of His repeating the same sayings in entirely different connections and with different applications. One of these habitual points of view seems to have been the thought of men as wandering sheep, and of Himself as the Shepherd. The metaphor has become so familiar
Alexander Maclaren—Expositions of Holy Scripture

Forgiven and Unforgiving
'Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.' --MATT. xviii. 22. The disciples had been squabbling about pre-eminence in the kingdom which they thought was presently to appear. They had ventured to refer their selfish and ambitious dispute to Christ's arbitrament. He answered by telling them the qualifications of 'the greatest in the kingdom'--that they are to be humble like little children; that they are to be placable; that they are to use all means
Alexander Maclaren—Expositions of Holy Scripture

The Law of Precedence in the Kingdom
'At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2. And Jesus called a little child unto Him, and set him in the midst of them, 3. And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. 4. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. 5. And whoso shall receive one such little child in My name receiveth
Alexander Maclaren—Expositions of Holy Scripture

Six Sweeping Statements.
Jesus' own words make this very clear. There are two groups of teachings on prayer in those three and a half years as given by the gospel records. The first of these groups is in the Sermon on the Mount which Jesus preached about half-way through the second year of His ministry. The second group comes sheer at the end. All of it is in the last six months, and most of it in the last ten days, and much of that on the very eve of that last tragic day. It is after the sharp rupture with the leaders that
S. D. (Samuel Dickey) Gordon—Quiet Talks on Prayer

On the Words of the Gospel, Matt. xviii. 15, "If Thy Brother Sin against Thee, Go, Shew Him his Fault Between Thee and Him Alone;" And
1. Our Lord warns us not to neglect one another's sins, not by searching out what to find fault with, but by looking out for what to amend. For He said that his eye is sharp to cast out a mote out of his brother's eye, who has not a beam in his own eye. Now what this means, I will briefly convey to you, Beloved. A mote in the eye is anger; a beam in the eye is hatred. When therefore one who has hatred finds fault with one who is angry, he wishes to take a mote out of his brother's eye, but is hindered
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xviii. 7, Where we are Admonished to Beware of the Offences of the World.
1. The divine lessons, which we have just heard as they were being read, warn us to gather in a stock of virtues, to fortify a Christian heart, against the offences which were predicted to come, and this from the mercy of the Lord. "For what is man," saith Scripture, "saving that Thou art mindful of him?" [2694] "Woe unto the world because of offences," [2695] saith the Lord; the Truth says so; He alarmeth and warneth us, He would not have us to be off our guard; for surely He would not make us desperate.
Saint Augustine—sermons on selected lessons of the new testament

The Forgiveness of Sins.
(Twenty-second Sunday after Trinity.) S. MATTHEW xviii. 28, "Pay me that thou owest." The Gospel shows us in a parable a picture of a king who called his servants to a reckoning. That King is the Lord God Almighty. We are His servants, and He calls us to account every day. All we possess we owe as a debt to God. Day by day He gives us our food, and supplies our wants by His good Providence. On every hour of our existence is written, Jehovah-Jireh--The Lord will provide. Day by day God takes
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Fourth Day. Forgiveness of Injuries.
"Then said Jesus, Father, forgive them; for they know not what they do."--Luke, xxiii. 34. Many a death-struggle has been made to save a friend. A dying Saviour gathers up His expiring breath to plead for His foes! At the climax of His own woe, and of human ingratitude--man-forsaken, and God-deserted--His faltering voice mingles with the shout of His murderers,--"Father, forgive them; for they know not what they do!" Had the faithless Peter been there, could he have wondered at the reply to a former
John R. Macduff—The Mind of Jesus

Lix. The Preacher and his Hearers.
22nd Sunday after Trinity. S. Matthew xviii. 23. "The kingdom of Heaven is likened unto a certain king, which would take account of his servants." INTRODUCTION.--I have been a good deal abroad, over the Continent of Europe, and whenever I am in a little country inn, I make a point of going into the room where the men are smoking and drinking wine or beer, and hearing their opinions on the politics of the day, and of their country. Now, my experience tells me that in country taverns in France, and
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Wicked Servant
ST. MATTHEW xviii. 23. The kingdom of heaven is likened to a certain king, which would take account of his servants. This parable, which you heard in the Gospel for this day, you all know. And I doubt not that all you who know it, understand it well enough. It is so human and so humane; it is told with such simplicity, and yet with such force and brilliancy that--if one dare praise our Lord's words as we praise the words of men--all must see its meaning at once, though it speaks of a state of
Charles Kingsley—The Water of Life and Other Sermons

Meetings for Prayer.
Text.--"Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven."--Matthew xviii. 19. HITHERTO, in treating of the subject of Prayer, I have confined my remarks to secret prayer. I am now to speak of social prayer, or prayer offered in company, where two or more are united in praying. Such meetings have been common from the time of Christ, and even hundreds of years before. And it is probable
Charles Grandison Finney—Lectures on Revivals of Religion

The Necessity and Effect of Union.
Text.--Again I say unto you, That if two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.--Matthew xviii. 19. SOME weeks since, I used this text, in preaching on the subject of prayer meetings. At present I design to enter more into the spirit and meaning of the text. The evident design of our Lord in this text was to teach the importance and influence of union in prayer and effort to promote religion. He states the
Charles Grandison Finney—Lectures on Revivals of Religion

The Mission of Little Children
"And Jesus called a little child unto him, and set him in the midst of them." Matthew xviii.2. Everything has its mission. I speak not now of the office which each part of the great universe discharges. I speak not of the relation between these parts,--that beautiful ordinance by which the whole is linked together in one common life, by which the greatest is dependent upon the least, and the least shares in the benefactions of the greatest. In this sense, everything has, strictly, its mission.
E. H. Chapin—The Crown of Thorns

False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was
J. W. McGarvey—The Four-Fold Gospel

Sin and Forgiveness Between Brethren.
(Autumn, a.d. 29.) ^A Matt. XVIII. 15-35. ^a 15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. [Having warned against giving offense, Jesus now shows how to act when offense is received. The fault is to be pointed out to the offender, but for the purpose of gaining him--not from a desire to humiliate him. The offended is to seek the offender, and the offender is likewise to seek the offended (Matt. xv. 23, 24),
J. W. McGarvey—The Four-Fold Gospel

The Unmerciful Servant.
"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 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. Then the lord of that servant was moved
William Arnot—The Parables of Our Lord

Jesus Christ, the Divine Teacher of Prayer
A friend of mine in his journey is come to me, and I have nothing to set before him! He knocks again. "Friend! lend me three loaves?" He waits a while and then knocks again. "Friend! I must have three loaves!" "Trouble me not: the door is now shut; I cannot rise and give thee!" He stands still. He turns to go home. He comes back. He knocks again. "Friend!" he cries. He puts his ear to the door. There is a sound inside, and then the light of a candle shines through the hole of the door. The bars of
Edward M. Bounds—The Reality of Prayer

Fifteenth Lesson. If Two Agree
If two agree;' Or, The Power of United Prayer Again I say unto you, That if two of you shall agree on earth as touching anything that 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.--Matt. xviii. 19, 20. ONE of the first lessons of our Lord in His school of prayer was: Not to be seen of men. Enter thy inner chamber; be alone with the Father. When He has thus taught us that the
Andrew Murray—With Christ in the School of Prayer

The Third Wall.
The third wall falls of itself, as soon as the first two have fallen; for if the Pope acts contrary to the Scriptures, we are bound to stand by the Scriptures, to punish and to constrain him, according to Christ's commandment; "Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every
Martin Luther—First Principles of the Reformation

Found
Gerhard Ter Steegen Matt. xviii. 12 O God, through Christ the living way, My Father and my God, So near, and I so far astray, Brought nigh Thee by His Blood. Myself, and this, and that, I sought Behind, around, before-- And yet the nearest found I not, Until I sought no more. O Love, Thou deep eternal tide, How dear are men to Thee! The Father's heart is opened wide By Jesus' Blood to me. It was Thyself, O God, who sought, With tender yearnings deep, The loveless sould who sought Thee not, The
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The School
Gerhard Ter Steegen Matt. xviii. 3 Where is the school for each and all, Where men become as children small, And little ones are great? Where love is all the task and rule, The fee our all, and all at school, Small, poor, of low estate? Where to unlearn all things I learn, From self and from all others turn, One Master hear and see? I learn and do one thing alone, And wholly give myself to One Who gives Himself to me. My task, possessing nought, to give; No life to have, yet ever live-- And ever
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Commentary on Matthew. Introduction.
According to Eusebius (H. E. vi. 36) the Commentaries on the Gospel of Matthew were written about the same time as the Contra Celsum, when Origen was over sixty years of age, and may therefore be probably assigned to the period 246-248. This statement is confirmed by internal evidence. In the portion here translated, books x.-xiv., he passes by the verses Matt. xviii. 12, 13, and refers for the exposition of them to his Homilies on Luke (book xiii. 29). Elsewhere, he refers his readers for a fuller
Origen—Origen's Commentary on the Gospel of Matthew

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