Matthew 18:32
Then his lord, after that he had called him, said to him, O you wicked servant, I forgave you all that debt, because you desired me:
Jump to: AlfordBarnesBengelBensonBICalvinCambridgeChrysostomClarkeDarbyEllicottExpositor'sExp DctExp GrkGaebeleinGSBGillGrayHaydockHastingsHomileticsICCJFBKellyKJTLangeMacLarenMHCMHCWMeyerParkerPNTPoolePulpitSermonSCOTTBVWSWESTSK
EXPOSITORY (ENGLISH BIBLE)
(32) Desiredst me.—Better, entreatedst me. In the story of the parable, the man had not specifically asked for this. His general prayer for forbearance had been answered above all that he could ask or think.

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.So when his fellow-servants ... - This is a mere circumstance thrown into the story for the sake of keeping, or making a consistent narrative. It cannot be intended to teach that other Christians should go and tell God what a brother has done; for God well knows all the actions of his children, and does not need us surely to inform him of what is done. It is abusing the Bible, and departing from the design of parables, to press every circumstance, and to endeavor to extract from it some spiritual meaning. Our Saviour, in this parable, designed most clearly to exhibit only one great truth - the duty of forgiving our brethren, and the great evil of not forgiving a brother when he offends us. The circumstances of the parable are intended only to make the story consistent with itself, and thus to impress the general truth more fully on the mind. 32, 33. Then his lord, after that he had called him, said unto him, O thou wicked servant, &c.—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. See Poole on "Matthew 18:35". Then his Lord, after that he had called him,.... Or ordered him to be called, and brought before him,

said unto him, O thou wicked servant! Munster's Hebrew Gospel reads, "thou servant of Belial"; thou cruel and hard hearted man to thy fellow servant, and ungrateful creature to me, on whom my goodness to thee has not made any impression, nor taken any effect:

I forgave thee all that debt: all that vast debt of ten thousand talents, and that freely:

because thou desiredst me: not to forgive the debt, but to have patience, and give time, and therefore unasked forgave the whole sum, every farthing of it; which was such an instance of pure goodness, as was enough to have wrought upon an heart of stone, and engaged the most tender concern and pity for a fellow creature, as well as filled with thankfulness to the kind benefactor. The favour so lately bestowed on him is justly observed as an aggravation of his wickedness.

Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:
EXEGETICAL (ORIGINAL LANGUAGES)
Matthew 18:32. δ. πονηρέ: the king could understand and overlook dishonesty in money matters, but not such inhumanity and villainy.—π. τ. ὀφειλὴν. .: huge, uncountable.—ἐπεὶ παρεκάλεσάς με, when you entreated me. In point of fact he had not, at least in words, asked remission but only time to pay. Ungenerous himself, he was incapable of conceiving, and therefore of appreciating such magnificent generosity.32. desiredst] The same Greek word is translated “besought,” Matthew 18:29.Matthew 18:32. Αὐτὸν, him) singly; for in Matthew 18:24, he had been cited in company with the rest.—δοῦλε πονηρὲ, thou wicked servant) He had not been called thus on account of his debt. Woe to him whom the Lord upbraids; see ch. Matthew 25:26. Mercilessness is peculiarly wickedness.—ἐκείνην, that [debt]) This word refers with peculiar emphasis to the former occurrence.Verse 32. - After that he had called him. A second time he is brought before his lord, not now to receive forgiveness, but to have the enormity of his guilt exhibited to him, and to suffer well deserved punishment. In a mystical sense this call is the summons of death, which is virtually judgment. O thou wicked servant. The lord had not so addressed him when he had come cringing into his presence on the former occasion; he had spoken no words of reproach, but simply left him in the hands of justice. Now he calls him "wicked," because he is unmerciful; he deserves the epithet, because he has been guilty of a crime as heinous as theft or murder. Then the lord places in strong contrast the mercy which he had received and the unmercifulness which he had shown. All that debt. Great as it was. Thou desiredst me (παρεκάλεσας); besoughtest me; calledst on me for aid. The debtor had not asked or hoped for remission of his debt, and had been largely and most unexpectedly blessed.
Links
Matthew 18:32 Interlinear
Matthew 18:32 Parallel Texts


Matthew 18:32 NIV
Matthew 18:32 NLT
Matthew 18:32 ESV
Matthew 18:32 NASB
Matthew 18:32 KJV

Matthew 18:32 Bible Apps
Matthew 18:32 Parallel
Matthew 18:32 Biblia Paralela
Matthew 18:32 Chinese Bible
Matthew 18:32 French Bible
Matthew 18:32 German Bible

Bible Hub






Matthew 18:31
Top of Page
Top of Page