Worthy.Bible » Parallel » Matthew » Chapter 18 » Verse 1-35

Matthew 18:1-35 King James Version (KJV)

1 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 me.

6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.

7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!

8 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.

9 And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.

10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

11 For the Son of man is come to save that which was lost.

12 How think ye? 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?

13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.

14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.

15 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.

16 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 word may be established.

17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

19 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.

20 For where two or three are gathered together in my name, there am I in the midst of them.

21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?

22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.

23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.

25 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.

26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.

30 And he would not: but went and cast him into prison, till he should pay the debt.

31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.

32 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:

33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?

34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.


Matthew 18:1-35 King James Version with Strong's Concordance (STRONG)

1 At G1722 the same G1565 time G5610 came G4334 the disciples G3101 unto Jesus, G2424 saying, G3004 Who G5101 G686 is G2076 the greatest G3187 in G1722 the kingdom G932 of heaven? G3772

2 And G2532 Jesus G2424 called G4341 a little child G3813 unto him, G4341 and set G2476 him G846 in G1722 the midst G3319 of them, G846

3 And G2532 said, G2036 Verily G281 I say G3004 unto you, G5213 Except G3362 ye be converted, G4762 and G2532 become G1096 as G5613 little children, G3813 ye shall G1525 not G3364 enter G1525 into G1519 the kingdom G932 of heaven. G3772

4 Whosoever G3748 therefore G3767 shall humble G5013 himself G1438 as G5613 this G5124 little child, G3813 the same G3778 is G2076 greatest G3187 in G1722 the kingdom G932 of heaven. G3772

5 And G2532 whoso G3739 G1437 shall receive G1209 one G1520 such G5108 little child G3813 in G1909 my G3450 name G3686 receiveth G1209 me. G1691

6 But G1161 whoso G3739 G302 shall offend G4624 one G1520 of these G5130 little ones G3398 which G3588 believe G4100 in G1519 me, G1691 it were better G4851 for him G846 that G2443 a millstone G3458 G3684 were hanged G2910 about G1909 his G846 neck, G5137 and G2532 that he were drowned G2670 in G1722 the depth G3989 of the sea. G2281

7 Woe G3759 unto the world G2889 because of G575 offences! G4625 for G1063 it must needs G318 be G2076 that offences G4625 come; G2064 but G4133 woe G3759 to that man G444 by G1565 whom G1223 G3739 the offence G4625 cometh! G2064

8 Wherefore G1161 if G1487 thy G4675 hand G5495 or G2228 thy G4675 foot G4228 offend thee, G4624 cut G1581 them G846 off, G1581 and G2532 cast G906 them from G575 thee: G4571 G4675 it is G2076 better G2570 for thee G4671 to enter into G1525 G1519 life G2222 halt G5560 or G2228 maimed, G2948 rather than G2228 having G2192 two G1417 hands G5495 or G2228 two G1417 feet G4228 to be cast G906 into G1519 everlasting G166 fire. G4442

9 And G2532 if G1487 thine G4675 eye G3788 offend G4624 thee, G4571 pluck G1807 it G846 out, G1807 and G2532 cast G906 it from G575 thee: G4675 it is G2076 better G2570 for thee G4671 to enter G1525 into G1519 life G2222 with one eye, G3442 rather than G2228 having G2192 two G1417 eyes G3788 to be cast G906 into G1519 hell G1067 fire. G4442

10 Take heed G3708 that ye despise G2706 not G3361 one G1520 of these G5130 little ones; G3398 for G1063 I say G3004 unto you, G5213 That G3754 in G1722 heaven G3772 their G846 angels G32 do always G1223 G3956 behold G991 the face G4383 of my G3450 Father G3962 which G3588 is in G1722 heaven. G3772

11 For G1063 the Son G5207 of man G444 is come G2064 to save G4982 that which G3588 was lost. G622

12 How G5101 think G1380 ye? G5213 if G1437 G5100 a man G444 have G1096 an hundred G1540 sheep, G4263 and G2532 one G1520 of G1537 them G846 be gone astray, G4105 doth he G863 not G3780 leave G863 the ninety and nine, G1768 and goeth G4198 into G1909 the mountains, G3735 and seeketh G2212 that which G3588 is gone astray? G4105

13 And G2532 if so G1437 be G1096 that he find G2147 it, G846 verily G281 I say G3004 unto you, G5213 G3754 he rejoiceth G5463 more G3123 of G1909 that G846 sheep, than G2228 of G1909 the ninety and nine G1768 which G3588 went G4105 not G3361 astray. G4105

14 Even so G3779 it is G2076 not G3756 the will G2307 of G1715 your G5216 Father G3962 which G3588 is in G1722 heaven, G3772 that G2443 one G1520 of these G5130 little ones G3398 should perish. G622

15 Moreover G1161 if G1437 thy G4675 brother G80 shall trespass G264 against G1519 thee, G4571 go G5217 and G2532 tell G1651 him G846 his fault G1651 between G3342 thee G4675 and G2532 him G846 alone: G3441 if G1437 he shall hear G191 thee, G4675 thou hast gained G2770 thy G4675 brother. G80

16 But G1161 if G3362 he will G191 not G3362 hear G191 thee, then take G3880 with G3326 thee G4675 one G1520 or G2228 two G1417 more, G2089 that G2443 in G1909 the mouth G4750 of two G1417 or G2228 three G5140 witnesses G3144 every G3956 word G4487 may be established. G2476

17 And G1161 if G1437 he shall neglect to hear G3878 them, G846 tell G2036 it unto the church: G1577 but G1161 G2532 if G1437 he neglect to hear G3878 the church, G1577 let him be G2077 unto thee G4671 as G5618 an heathen man G1482 and G2532 a publican. G5057

18 Verily G281 I say G3004 unto you, G5213 Whatsoever G3745 G1437 ye shall bind G1210 on G1909 earth G1093 shall be G2071 bound G1210 in G1722 heaven: G3772 and G2532 whatsoever G3745 G1437 ye shall loose G3089 on G1909 earth G1093 shall be G2071 loosed G3089 in G1722 heaven. G3772

19 Again G3825 I say G3004 unto you, G5213 That G3754 if G1437 two G1417 of you G5216 shall agree G4856 on G1909 earth G1093 as touching G4012 any G3956 thing G4229 that G3739 G1437 they shall ask, G154 it shall be done G1096 for them G846 of G3844 my G3450 Father G3962 which G3588 is in G1722 heaven. G3772

20 For G1063 where G3757 two G1417 or G2228 three G5140 are G1526 gathered together G4863 in G1519 my G1699 name, G3686 there G1563 am I G1510 in G1722 the midst G3319 of them. G846

21 Then G5119 came G4334 Peter G4074 to him, G846 and said, G2036 Lord, G2962 how oft G4212 shall my G3450 brother G80 sin G264 against G1519 me, G1691 and G2532 I forgive G863 him? G846 till G2193 seven times? G2034

22 Jesus G2424 saith G3004 unto him, G846 I say G3004 not G3756 unto thee, G4671 Until G2193 seven times: G2034 but, G235 Until G2193 seventy times G1441 seven. G2033

23 Therefore G1223 G5124 is the kingdom G932 of heaven G3772 likened G3666 unto a certain G444 king, G935 which G3739 would G2309 take G4868 account G3056 of G3326 his G846 servants. G1401

24 And G1161 when he G846 had begun G756 to reckon, G4868 one G1520 was brought G4374 unto him, G846 which owed G3781 him G846 ten thousand G3463 talents. G5007

25 But forasmuch as G1161 he G846 had G2192 not G3361 to pay, G591 his G846 lord G2962 commanded G2753 him G846 to be sold, G4097 and G2532 his G846 wife, G1135 and G2532 children, G5043 and G2532 all G3956 that G3745 he had, G2192 and G2532 payment to be made. G591

26 The servant G1401 therefore G3767 fell down, G4098 and worshipped G4352 him, G846 saying, G3004 Lord, G2962 have patience G3114 with G1909 me, G1698 and G2532 I will pay G591 thee G4671 all. G3956

27 Then G1161 the lord G2962 of that G1565 servant G1401 was moved with compassion, G4697 and loosed G630 him, G846 and G2532 forgave G863 him G846 the debt. G1156

28 But G1161 the same G1565 servant G1401 went out, G1831 and found G2147 one G1520 of his G846 fellowservants, G4889 which G3739 owed G3784 him G846 an hundred G1540 pence: G1220 and G2532 he laid hands G2902 on him, G846 and took him by the throat, G4155 saying, G3004 Pay G591 me G3427 that G3748 thou owest. G3784

29 And G3767 his G846 fellowservant G4889 fell down G4098 at G1519 his G846 feet, G4228 and besought G3870 him, G846 saying, G3004 Have patience G3114 with G1909 me, G1698 and G2532 I will pay G591 thee G4671 all. G3956

30 And G1161 he would G2309 not: G3756 but G235 went G565 and cast G906 him G846 into G1519 prison, G5438 till G2193 G3757 he should pay G591 the debt. G3784

31 So G1161 when his G846 fellowservants G4889 saw G1492 what was done, G1096 they were very G4970 sorry, G3076 and G2532 came G2064 and told G1285 unto their G846 lord G2962 all G3956 that was done. G1096

32 Then G5119 his G846 lord, G2962 after that he had called G4341 him, G846 said G3004 unto him, G846 O thou wicked G4190 servant, G1401 I forgave G863 thee G4671 all G3956 that G1565 debt, G3782 because G1893 thou desiredst G3870 me: G3165

33 Shouldest G1163 not G3756 thou G4571 also G2532 have had compassion G1653 on thy G4675 fellowservant, G4889 even G2532 as G5613 I G1473 had pity G1653 on thee? G4571

34 And G2532 his G846 lord G2962 was wroth, G3710 and delivered G3860 him G846 to the tormentors, G930 till G2193 G3757 he should pay G591 all G3956 that was due G3784 unto him. G846

35 So G3779 likewise shall my G3450 heavenly G2032 Father G3962 do G4160 also G2532 unto you, G5213 if G3362 ye from G575 your G5216 hearts G2588 forgive G863 not G3362 every one G1538 his G846 brother G80 their G846 trespasses. G3900


Matthew 18:1-35 American Standard (ASV)

1 In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven?

2 And he called to him a little child, and set him in the midst of them,

3 and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven.

4 Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven.

5 And whoso shall receive one such little child in my name receiveth me:

6 But whoso shall cause one of these little ones that believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and `that' he should be sunk in the depth of the sea.

7 Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh!

8 And if thy hand or thy foot causeth thee to stumble, cut it off, and cast it from thee: it is good for thee to enter into life maimed or halt, rather than having two hands or two feet to be cast into the eternal fire.

9 And if thine eye causeth thee to stumble, pluck it out, and cast it from thee: it is good for thee to enter into life with one eye, rather than having two eyes to be cast into the hell of fire.

10 See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven.

11 `For the Son of man came to save that which was lost.'

12 How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray?

13 And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray.

14 Even so it is not the will of your Father who is in heaven, that one of these little ones should perish.

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.

16 But if he hear `thee' not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established.

17 And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican.

18 Verily I say unto you, what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven.

19 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 who is in heaven.

20 For where two or three are gathered together in my name, there am I in the midst of them.

21 Then came Peter and said to him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times?

22 Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.

23 Therefore is the kingdom of heaven likened unto a certain king, who would make a reckoning with his servants.

24 And when he had begun to reckon, one was brought unto him, that owed him ten thousand talents.

25 But forasmuch as he had not `wherewith' to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

26 The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

27 And the lord of that servant, being moved with compassion, released him, and forgave him the debt.

28 But that servant went out, and found one of his fellow-servants, who owed him a hundred shillings: and he laid hold on him, and took `him' by the throat, saying, Pay what thou owest.

29 So his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee.

30 And he would not: but went and cast him into prison, till he should pay that which was due.

31 So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done.

32 Then his lord called him unto him, and saith to him, Thou wicked servant, I forgave thee all that debt, because thou besoughtest me:

33 shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee?

34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due.

35 So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts.


Matthew 18:1-35 Young's Literal Translation (YLT)

1 At that hour came the disciples near to Jesus, saying, `Who, now, is greater in the reign of the heavens?'

2 And Jesus having called near a child, did set him in the midst of them,

3 and said, `Verily I say to you, if ye may not be turned and become as the children, ye may not enter into the reign of the heavens;

4 whoever then may humble himself as this child, he is the greater in the reign of the heavens.

5 `And he who may receive one such child in my name, doth receive me,

6 and whoever may cause to stumble one of those little ones who are believing in me, it is better for him that a weighty millstone may be hanged upon his neck, and he may be sunk in the depth of the sea.

7 `Wo to the world from the stumbling-blocks! for there is a necessity for the stumbling-blocks to come, but wo to that man through whom the stumbling-block doth come!

8 `And if thy hand or thy foot doth cause thee to stumble, cut them off and cast from thee; it is good for thee to enter into the life lame or maimed, rather than having two hands or two feet, to be cast to the fire the age-during.

9 `And if thine eye doth cause thee to stumble, pluck it out and cast from thee; it is good for thee one-eyed to enter into the life, rather than having two eyes to be cast to the gehenna of the fire.

10 `Beware! -- ye may not despise one of these little ones, for I say to you, that their messengers in the heavens do always behold the face of my Father who is in the heavens,

11 for the Son of Man did come to save the lost.

12 `What think ye? if a man may have an hundred sheep, and there may go astray one of them, doth he not -- having left the ninety-nine, having gone on the mountains -- seek that which is gone astray?

13 and if it may come to pass that he doth find it, verily I say to you, that he doth rejoice over it more than over the ninety-nine that have not gone astray;

14 so it is not will in presence of your Father who is in the heavens, that one of these little ones may perish.

15 `And if thy brother may sin against thee, go and show him his fault between thee and him alone, if he may hear thee, thou didst gain thy brother;

16 and if he may not hear, take with thee yet one or two, that by the mouth of two witnesses or three every word may stand.

17 `And if he may not hear them, say `it' to the assembly, and if also the assembly he may not hear, let him be to thee as the heathen man and the tax-gatherer.

18 `Verily I say to you, Whatever things ye may bind upon the earth shall be having been bound in the heavens, and whatever things ye may loose on the earth shall be having been loosed in the heavens.

19 `Again, I say to you, that, if two of you may agree on the earth concerning anything, whatever they may ask -- it shall be done to them from my Father who is in the heavens,

20 for where there are two or three gathered together -- to my name, there am I in the midst of them.'

21 Then Peter having come near to him, said, `Sir, how often shall my brother sin against me, and I forgive him -- till seven times?'

22 Jesus saith to him, `I do not say to thee till seven times, but till seventy times seven.

23 `Because of this was the reign of the heavens likened to a man, a king, who did will to take reckoning with his servants,

24 and he having begun to take account, there was brought near to him one debtor of a myriad of talents,

25 and he having nothing to pay, his lord did command him to be sold, and his wife, and the children, and all, whatever he had, and payment to be made.

26 The servant then, having fallen down, was bowing to him, saying, Sir, have patience with me, and I will pay thee all;

27 and the lord of that servant having been moved with compassion did release him, and the debt he forgave him.

28 `And, that servant having come forth, found one of his fellow-servants who was owing him an hundred denaries, and having laid hold, he took him by the throat, saying, Pay me that which thou owest.

29 His fellow-servant then, having fallen down at his feet, was calling on him, saying, Have patience with me, and I will pay thee all;

30 and he would not, but having gone away, he cast him into prison, till he might pay that which was owing.

31 `And his fellow-servants having seen the things that were done, were grieved exceedingly, and having come, shewed fully to their lord all the things that were done;

32 then having called him, his lord saith to him, Evil servant! all that debt I did forgive thee, seeing thou didst call upon me,

33 did it not behove also thee to have dealt kindly with thy fellow-servant, as I also dealt kindly with thee?

34 `And having been wroth, his lord delivered him to the inquisitors, till he might pay all that was owing to him;

35 so also my heavenly Father will do to you, if ye may not forgive each one his brother from your hearts their trespasses.'


Matthew 18:1-35 Darby English Bible (DARBY)

1 In that hour the disciples came to Jesus saying, Who then is greatest in the kingdom of the heavens?

2 And Jesus having called a little child to [him], set it in their midst,

3 and said, Verily I say to you, Unless ye are converted and become as little children, ye will not at all enter into the kingdom of the heavens.

4 Whoever therefore shall humble himself as this little child, *he* is the greatest in the kingdom of the heavens;

5 and whosoever shall receive one such little child in my name, receives me.

6 But whosoever shall offend one of these little ones who believe in me, it were profitable for him that a great millstone had been hanged upon his neck and he be sunk in the depths of the sea.

7 Woe to the world because of offences! For it must needs be that offences come; yet woe to that man by whom the offence comes!

8 And if thy hand or thy foot offend thee, cut it off and cast [it] from thee; it is good for thee to enter into life lame or maimed, [rather] than having two hands or two feet to be cast into eternal fire.

9 And if thine eye offend thee, pluck it out and cast [it] from thee; it is good for thee to enter into life one-eyed, [rather] than having two eyes to be cast into the hell of fire.

10 See that ye do not despise one of these little ones; for I say unto you that their angels in [the] heavens continually behold the face of my Father who is in [the] heavens.

11 For the Son of man has come to save that which was lost.

12 What think ye? If a certain man should have a hundred sheep, and one of them be gone astray, does he not, leaving the ninety and nine on the mountains, go and seek the one that has gone astray?

13 And if it should come to pass that he find it, verily I say unto you, he rejoices more because of it than because of the ninety and nine not gone astray.

14 So it is not the will of your Father who is in [the] heavens that one of these little ones should perish.

15 But if thy brother sin against thee, go, reprove him between thee and him alone. If he hear thee, thou hast gained thy brother.

16 But if he do not hear [thee], take with thee one or two besides, that every matter may stand upon the word of two witnesses or of three.

17 But if he will not listen to them, tell it to the assembly; and if also he will not listen to the assembly, let him be to thee as one of the nations and a tax-gatherer.

18 Verily I say to you, Whatsoever ye shall bind on the earth shall be bound in heaven, and whatsoever ye shall loose on the earth shall be loosed in heaven.

19 Again I say to you, that if two of you shall agree on the earth concerning any matter, whatsoever it may be that they shall ask, it shall come to them from my Father who is in [the] heavens.

20 For where two or three are gathered together unto my name, there am I in the midst of them.

21 Then Peter came to him and said, Lord, how often shall my brother sin against me and I forgive him? until seven times?

22 Jesus says to him, I say not to thee until seven times, but until seventy times seven.

23 For this cause the kingdom of the heavens has become like a king who would reckon with his bondmen.

24 And having begun to reckon, one debtor of ten thousand talents was brought to him.

25 But he not having anything to pay, [his] lord commanded him to be sold, and his wife, and his children, and everything that he had, and that payment should be made.

26 The bondman therefore falling down did him homage, saying, Lord, have patience with me and I will pay thee all.

27 And the lord of that bondman, being moved with compassion, loosed him and forgave him the loan.

28 But that bondman having gone out, found one of his fellow-bondmen who owed him a hundred denarii. And having seized him, he throttled him, saying, Pay [me] if thou owest anything.

29 His fellow-bondman therefore, having fallen down [at his feet], besought him, saying, Have patience with me, and I will pay thee.

30 But he would not, but went away and cast him into prison, until he should pay what was owing.

31 But his fellow-bondmen, having seen what had taken place, were greatly grieved, and went and recounted to their lord all that had taken place.

32 Then his lord, having called him to [him], says to him, Wicked bondman! I forgave thee all that debt because thou besoughtest me;

33 shouldest not thou also have had compassion on thy fellow-bondman, as *I* also had compassion on thee?

34 And his lord being angry delivered him to the tormentors till he paid all that was owing to him.

35 Thus also my heavenly Father shall do to you if ye forgive not from your hearts every one his brother.


Matthew 18:1-35 World English Bible (WEB)

1 In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven?"

2 Jesus called a little child to himself, and set him in the midst of them,

3 and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven.

4 Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven.

5 Whoever receives one such little child in my name receives me,

6 but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea.

7 "Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the occasion comes!

8 If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire.

9 If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna{or, Hell} of fire.

10 See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven.

11 For the Son of Man came to save that which was lost.

12 "What do you think? If a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray?

13 If he finds it, most assuredly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray.

14 Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

15 "If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother.

16 But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established.

17 If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.

18 Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will release on earth will be released in heaven.

19 Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven.

20 For where two or three are gathered together in my name, there I am in the midst of them."

21 Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times?"

22 Jesus said to him, "I don't tell you until seven times, but, until seventy times seven.

23 Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants.

24 When he had begun to reconcile, one was brought to him who owed him ten thousand talents.{Ten thousand talents represents an extremely large sum of money, equivalent to about 60,000,000 denarii, where one denarius was typical of one day's wages for agricultural labor.}

25 But because he 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.

26 The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all!'

27 The lord of that servant, being moved with compassion, released him, and forgave him the debt.

28 "But that servant went out, and found one of his fellow servants, who owed him one hundred denarii,{100 denarii was about one sixtieth of a talent.} and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!'

29 "So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you!'

30 He would not, but went and cast him into prison, until he should pay back that which was due.

31 So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done.

32 Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me.

33 Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?'

34 His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him.

35 So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds."


Matthew 18:1-35 Bible in Basic English (BBE)

1 In that hour the disciples came to Jesus, saying, Who is greatest in the kingdom of heaven?

2 And he took a little child, and put him in the middle of them,

3 And said, Truly, I say to you, If you do not have a change of heart and become like little children, you will not go into the kingdom of heaven.

4 Whoever, then, will make himself as low as this little child, the same is the greatest in the kingdom of heaven.

5 And whoever gives honour to one such little child in my name, gives honour to me:

6 But whoever is a cause of trouble to one of these little ones who have faith in me, it would be better for him to have a great stone fixed to his neck, and to come to his end in the deep sea.

7 A curse is on the earth because of trouble! for it is necessary for trouble to come; but unhappy is that man through whom the trouble comes.

8 And if your hand or your foot is a cause of trouble, let it be cut off and put it away from you: it is better for you to go into life with the loss of a hand or a foot than, having two hands or two feet, to go into the eternal fire.

9 And if your eye is a cause of trouble to you, take it out, and put it away from you: it is better for you to go into life with one eye than, having two eyes, to go into the hell of fire.

10 Let it not seem to you that one of these little ones is of no value; for I say to you that in heaven their angels see at all times the face of my Father in heaven.

11 []

12 What would you say now? if a man has a hundred sheep, and one of them has gone wandering away, will he not let the ninety-nine be, and go to the mountains in search of the wandering one?

13 And if he comes across it, truly I say to you, he has more joy over it than over the ninety-nine which have not gone out of the way.

14 Even so it is not the pleasure of your Father in heaven for one of these little ones to come to destruction.

15 And if your brother does wrong to you, go, make clear to him his error between you and him in private: if he gives ear to you, you have got your brother back again.

16 But if he will not give ear to you, take with you one or two more, that by the lips of two or three witnesses every word may be made certain.

17 And if he will not give ear to them, let it come to the hearing of the church: and if he will not give ear to the church, let him be to you as a Gentile and a tax-farmer.

18 Truly I say to you, Whatever things are fixed by you on earth will be fixed in heaven: and whatever you make free on earth will be made free in heaven.

19 Again, I say to you, that if two of you are in agreement on earth about anything for which they will make a request, it will be done for them by my Father in heaven.

20 For where two or three are come together in my name, there am I among them.

21 Then Peter came and said to him, Lord, what number of times may my brother do wrong against me, and I give him forgiveness? till seven times?

22 Jesus says to him, I say not to you, Till seven times; but, Till seventy times seven.

23 For this reason the kingdom of heaven is like a king, who went over his accounts with his servants.

24 And at the start, one came to him who was in his debt for ten thousand talents.

25 And because he was not able to make payment, his lord gave orders for him, and his wife, and his sons and daughters, and all he had, to be given for money, and payment to be made.

26 So the servant went down on his face and gave him worship, saying, Lord, give me time to make payment and I will give you all.

27 And the lord of that servant, being moved with pity, let him go, and made him free of the debt.

28 But that servant went out, and meeting one of the other servants, who was in debt to him for one hundred pence, he took him by the throat, saying, Make payment of your debt.

29 So that servant went down on his face, requesting him and saying, Give me time and I will make payment to you.

30 And he would not: but went and put him into prison till he had made payment of the debt.

31 So when the other servants saw what was done they were very sad, and came and gave word to their lord of what had been done.

32 Then his lord sent for him and said, You evil servant; I made you free of all that debt, because of your request to me:

33 Was it not right for you to have mercy on the other servant, even as I had mercy on you?

34 And his lord was very angry, and put him in the hands of those who would give him punishment till he made payment of all the debt.

35 So will my Father in heaven do to you, if you do not everyone, from your hearts, give forgiveness to his brother.

Commentary on Matthew 18 John Gill's Exposition of the Bible


Verse 1

At the same time came the disciples unto Jesus,.... When the receivers of the half shekel had spoke to Peter about his master's paying it, and Christ and he had conversed about it, by whose orders he had taken up a fish out of the sea, and from it a piece of money, which he had paid for them both; just at this time came the other eleven disciples to the house where Christ and Peter were: saying,

who is the greatest in the kingdom of heaven? Mark says, that the disciples disputed this point in the way; and that when they came to Jesus, he put the question to them, what they had been disputing about: and Luke takes no notice of any question put by one or another; but observes, that Christ perceiving the thoughts of their hearts, in order to rebuke, and convince them, took the method hereafter mentioned. All which is reconcilable, and of a piece: the sum is this; that as they were in the way to Capernaum they fell upon this question, which, being known to Christ, the omniscient God; when they came to Capernaum, and to the house where he was, and knowing that the same thought was in them, he asked them what they had been talking of by the way; upon which they were silent; but calling them nearer to him, and they finding that the matter was known, took courage to put the question to him, and desired to have his sense of it. The Vulgate Latin reads, "who dost thou think"; and the Arabic version, "who in thy opinion", &c. The occasion of this could not be the respect shown to Peter, in paying the half shekel for him; for this conversation was begun in the way, and before this was done, or, at least, before they knew it: rather it might be occasioned by his promise of giving the keys of the kingdom of heaven to him; or by his taking him, and James, and John, so lately to the mountain with him, where he was transfigured before them; though it seems best to ascribe it to the mention Christ had made of his resurrection from the dead: for as Dr. Lightfoot, Hammond, and others, have observed, something of this kind generally followed any account Christ gave of his death and resurrection, as Mark 9:31 and this thought of an earthly kingdom still continued, when they saw him risen, Acts 1:6 for they had been taught, that the resurrection, and the kingdom of the Messiah, would be at the same timeF24Vid. Poceck. not. miscell. ad. Port. Mosis, p. 103, 104, 105, 106. . And, by the kingdom of heaven, they meant, not the kingdom of glory in another world, but the kingdom of the Messiah in this; and which they looked upon to be a temporal one, though they call it the kingdom of heaven; not only because Christ often used this phrase, but because the times of the Messiah, and his reign, were frequently so called by the Jews; See Gill on Matthew 3:2. Now, what they wanted to be satisfied in was, who should be advanced to the post highest in that kingdom next to the Messiah; and, as they doubted not but it would fall on one of them, to have the most honourable post, and the place of the greatest trust, they were desirous of knowing who it should be.


Verse 2

And Jesus called a little child unto him,.... One, very likely, that was in the house, and might belong to the master of it, and which was big enough to come to him at his call. Some have thought that this was Ignatius the martyr, but without any foundation. His own words, in his epistle to the church at SmyrnaF25p. 3. Ed. Voss. , can give no countenance to it; where he says, "for I also know, that after his resurrection he was in the flesh, and I believe that he is." The Latin version indeed renders it thus; "for I also saw him in the flesh after the resurrection, and believe that he exists." But it does not follow from hence that he must be this child, but rather the contrary; since it cannot be thought, that a child so young as this, in half a year after, had it seen Christ, when risen from the dead, could have took so much notice of him, as this version represents Ignatius to do; but it matters not who it was; Christ designed, by this emblem, to give them his sense of the question, and convey some proper instruction to the minds of his disciples:

and set him in the midst of them; that everyone might see him; and upon the very sight of him, had he said no more to them, they might easily have perceived what was his opinion; that he that was but a child, the most humble, and least in his own eyes, would be the greatest: but besides setting the child in such a situation, he pointed to him, saying what follows.


Verse 3

And said, verily I say unto you,.... You may take it for a certain truth, and what may be depended upon, that

except ye be converted or turned; from that gross notion of a temporal kingdom, and of enjoying great grandeur, and outward felicity in this world; and from all your vain views of honour, wealth, and riches,

and become as little children: the Arabic renders it, "as this child"; that is, unless ye learn to entertain an humble, and modest opinion of yourselves, are not envious at one another, and drop all contentions about primacy and pre-eminence, and all your ambitious views of one being greater than another, in a vainly expected temporal kingdom; things which are not to be found in little children, though not free from sin in other respects,

ye shall not enter into the kingdom of heaven: ye shall be so far from being one greater than another in it, that you shall not enter into it at all; meaning his visible, spiritual kingdom, which should take place, and appear after his resurrection, upon his ascension to heaven, and pouring forth of the Spirit: and it is to be observed, that the apostles carried these carnal views, contentions, and sentiments, till that time, and then were turned from them, and dropped them; for, upon the extraordinary effusion of the Holy Spirit, they were cleared of these worldly principles, and understood the spiritual nature of Christ's kingdom; which they then entered into, and took their place in, and filled it up with great success, without envying one another; having received the same commission from their Lord, and Master: so that these words are a sort of prophecy of what should be, as well as designed as a rebuke to them for their present ambition and contentions.


Verse 4

Whosoever therefore shall humble himself,.... Whoever shall entertain mean thoughts of himself, and prefer others to himself, shall behave in a modest humble manner, not affecting dominion over others, or treating his brethren and Christians in a haughty and supercilious manner, with scorn and contempt; but condescend to those of the lowest state, and place himself in the lowest form, conversing with his friends freely and familiarly, without distinction,

as this little child; or any other of the like age; for there is no reason to suppose, that there was anything peculiar in this child, which was not in another, it being common to children to behave towards one another, as on a level; not to envy one another, or to set up one above another, or be vainly elated with the distinctions of birth and fortune.

The same is greatest in the kingdom of heaven; in the Gospel church state; which was verified in the Apostle Paul, though not one of the twelve: nor are these words limited to them; at least, this passage may be illustrated in his case: he thought himself to be the chief of sinners, and less than the least of all saints, and unworthy to be called an apostle; yet had the largest measures of grace, the greatest gifts and abilities; and was honoured with the greatest usefulness and success in the preaching of the Gospel to the conversion of sinners, and planting of churches; labouring more abundantly than they all.


Verse 5

And whoso shall receive one such little child,.... Which is to be understood, not literally but metaphorically; meaning not such an one in age, but one, as the Syriac renders it, איך טליא דנא, "that is as this child": like unto it for modesty and humility; one, that is as that, free from pride, ambition, and envy. Christ's sense is, that whoever receives his disciples, that are meek and lowly, into their houses, or into their hearts and affections; that receives their ministry and message, embraces the Gospel preached by them with readiness and cheerfulness, with faith and love,

in my name; on his account, because they are his disciples, believe in him, preach his Gospel, and, as being sent by, and representing him,

receiveth me: it is so taken by Christ, as if he was personally present, and personally received, and had all the favours shown to his, done to himself in person; yea, such receive Christ in the ministry of the word, he being the sum and substance of it. This is said to encourage modesty and humility; and intimates, that proud and haughty persons will not be received as the disciples and followers of the meek and lowly Jesus; and to encourage persons to receive such that are modest and humble, since the respect shown to them, is all one as if shown to him.


Verse 6

But whoso shall offend one of these little ones,.... Not in age, but are little and mean in their own eyes, and contemptible in the esteem of the world; though otherwise men of great grace, gifts, and usefulness; who may be said to be offended, when they are not received; their persons despised, their ministry rejected, and they reproached and persecuted; and everything done to them to discourage, and cause them to stumble and fall, to drop their profession of Christ, to quit his service, and desert his cause: and that such persons are designed, appears by the following descriptive character of them,

which believe in me; which cannot be said of infants, or little ones in age, and who also are not capable of offence; but must be understood of adult persons, of such who by faith look unto, lay hold on, and receive the Lord Jesus Christ, as their Saviour and Redeemer, and who make a profession of their faith in him; and chiefly of such who preach the doctrine of faith, who having believed, therefore speak; and who are generally the butt of the contempt, reproach, and persecution of men.

It were better for him, that a mill stone be hanged about his neck, and that he were drowned in the depth of the sea. The word translated "depth", is sometimes used for the Sea itself, Isaiah 51:10 and signifies the middle, or deeper path, and answers to the Hebrew phrase, "the heart of the sea"; פילגוס דימא רבא, used by the Targum, in Psalm 46:3 and by Jonathan ben Uzziel, in Exodus 15:8. Jerom thinks, that this was a sort of punishment in use among the Jews, that is here referred to; but this does not appear. The four capital punishments inflicted by them were stoning, burning, slaying with the sword, and stranglingF26Misn. Sanhedrim. c. 7. sect. 1. : they had indeed other sorts of punishment, which they borrowed from other nations; and so they might this, either from the Romans, or Greeks, or their neighbours the Syrians. The mill stone, in the original, is called μυλος ονικος, which may be rendered "the ass mill stone", being either the nether mill stone, as some think, which was called "the ass", because, like an ass, it bears the chief of the weight and burden; or else respects such mill stones as were turned about by an ass, in distinction from those that were turned by the hand; for that it was usual with the Jews to make use of asses in grinding, as well as other nations, is certain: hence we readF1T. Bab. Moed Katon, fol. 1. 10. 2. Maimon. Hileh. Yom Tob, c. 8. sect. 15. of חמרא ריחיא "the ass of mills", that were employed in grinding in the mills, and of one that turned his mill with wild assesF2T Bab. Avoda Zara, fol. 16. 2. : but it is further to be observed, that mention is madeF3Mish. Zabim. c. 4. sect. 2. of חמור של רחים של יד, "the ass of an handmill": which the commentators sayF4R. Maimon. R. Sampson. & R. Obadiah Bartenora, in. ib. , was a beam on which an handmill was fixed, and was called "the ass." Now, I should rather think that this is meant than the other. It does not seem likely that a nether mill stone, or one that required an ass to turn it, should be tied to a man's neck, in order to drown him, when cast into the sea; for our Lord must be thought to refer to a practice somewhere in use: but rather, that such a beam, or log, of an handmill, so called, were wont to be put about the necks of malefactors, in drowning them. Our Lord's sense is, that it was much better for a man to endure the severest temporal punishment, rather than by offending, and evil treating any of his disciples, expose himself to everlasting destruction. The phrase of having a mill stone about the neck, I find, is sometimes used to denote anything very troublesome and burdensomeF5T. Bab. Kiddusbin, fol. 29. 2. .

"The tradition is, a man that marries a wife, and after that learns the law, R. Jochanan says, ריחים בצוארו, "though a mill stone is about his neck", yet he must study in the law: that is, though his worldly circumstances are narrow, and his wife and family are as burdensome as if he had a mill stone about his neck, he must continue his studies.'


Verse 7

Woe unto the world because of offences!.... By which are meant, not sins, as sometimes, but rather temptations to sin; and so the Ethiopic version renders this word by "temptation" in every clause, as the Arabic does in the next; and may design all the contempt and reproach cast upon the doctrines, ordinances, and people of Christ, and all those afflictions, distresses, and persecutions exercised on them, on purpose to cause them to stumble and fall; to tempt them to deny the truth, drop their profession of religion, and relinquish the service of Christ; things which are displeasing to God, discouraging to his people, and often attended with bad consequences to formal professors; and bring down the judgments of God upon the men of the world; who sooner or later will vindicate his own cause, avenge his own elect, and render tribulation to them that trouble them.

For it must needs be that offences come; considering the implacable malice of Satan, his unwearied and indefatigable pains, the malignity of the men of the world, their aversion and enmity to the Gospel of Christ, and all good men; it cannot be thought, God suffering such things for the trial of such as are truly gracious, and for the discovery of hypocrites, and for the manifestation of his grace, power, and faithfulness in the preservation of his dear children, that it should be otherwise, but that such offences should be:

but woe to that man by whom the offence cometh; for though God, for wise ends and reasons, as above, voluntarily permits such things to be in the world; and though they do not succeed, as to cause the true followers of Christ so to stumble and fall, as to perish, yet this does not excuse their sin and wickedness, in doing all that in them lay to effect it. For though God will, and does overrule all their base designs against his ministers, church, and people, for his glory, and their good, this is no thanks to them; and as it does not in the least extenuate their crime, it will not abate the severity of their punishment.


Verse 8-9

Wherefore if thy hand or thy foot,.... The same words are repeated here on occasion of offences, as are spoken by Christ, Matthew 5:29 on account of unchaste looks, desires and lusts: giving offence to Christ's disciples, or endeavouring, by any means whatever, to cause them to stumble and fall, is equally gratifying the flesh, and no more to be indulged, than the other, on pain of eternal damnation. See Gill on Matthew 5:29, Matthew 5:30


Verse 10

Take heed that ye despise not one of these little ones,.... That is, one of those little ones that believed in Christ; for he is not speaking of infants in age, but of those who might be compared to such, for their humility and modesty; who were little in their own eyes, and mean and despicable in the eyes of the world, as well as appeared but little in the eyes of their fellow disciples and brethren; for our Lord returns and addresses himself to his disciples, who had been contending among themselves who should be greatest in the kingdom of heaven; and so were striving to lessen one another, each looking upon himself as the greater, and every other as little. Wherefore Christ cautions them against such a spirit, and bids them beware of despising their fellow disciples, as little, and below them; especially since so much notice and care were taken of them, both in heaven, and in earth:

for I say unto you, that in heaven: the phrase, "in heaven", is omitted in the Syriac and Persic versions, perhaps because it might be looked upon as unnecessary, since it afterwards appears; but is very proper, or pertinent, whether it be considered as descriptive of the angels, who have their habitation there, in distinction from the evil angels, who are cast down from thence; or as pointing out the place where the angels behold the face of God, and who are styled "their angels"; the angels of the little ones, that believe in Christ, who are ministering spirits unto them, the guardians of them, who encamp about them, and do many good offices for them. Some have thought from hence, that every good man has his peculiar angel that waits upon him, and cares for him; but this does not necessarily follow from, these words, only that they all have an interest in angels, and in their good services. This seems indeed to have been a notion that prevailed among the Jews, not only that there were angels which presided over particular nations, but who also had the care of particular persons; so they speak of an angel that was particularly appointed for AbrahamF6T. Bab. Sanhedrim, fol. 96. 1. . Nor will they allow, that one angel does two messages, nor two angels oneF7Bereshit Rabba, sect. 50. fol. 44. 4. message: but that everyone has his particular place, person, and work; of whom it is further said, that they

do always behold the face of my father which is in heaven: which is not so much to be understood of their intellectual knowledge, and apprehension of the divine being, of their beholding the glory of his nature, and essence, and of their contemplating and applauding his perfections; as of their ministering before him, waiting, as servants, upon him, watching to receive his orders, and ready to obey his commands. And our Lord's argument is, that if such excellent creatures as the angels in heaven, who are continually favoured with being in the presence of Christ's heavenly father, honoured with so high a station, as always to stand before him, as ministers of his; if these are the guardians of these little ones, if they are committed to their care, and they have the oversight of them, then they ought not to be despised: and besides, since the angels that have the care of them are so near the throne, it should deter everyone from having their charge in contempt, or doing any injury to them; since they arc capable of lodging accusations and complaints against them; and, when leave is given, have power of executing the sorest judgments upon men. This description of angels agrees with what the Jews say of them, especially of the chief of them. Michael, they sayF8Jacchiades in Dan. x. 13. , is the first and principal of the chief princes, רואי פני המלך "that behold the face of the king"; that is, the King of kings, the Lord of hosts. Suriel, which, with them, is another name of an angel, is calledF9T. Bab. Beracot, fol. 51. 1. , שר הפנים, "the prince of faces", who is always in the presence of God; and, as the gloss says, is "an angel that is counted worthy to come before the king."


Verse 11

For the Son of man is come to seek that which was lost. This is another, and stronger reason, why these little ones should not be despised; because Christ, who is here meant by the Son of man, came into this world to save these persons; who were lost in Adam, and had destroyed themselves by their transgressions, and carries great force in it: for if God had so great a regard to these little ones, as to send his Son to obtain eternal salvation for them, when they were in a miserable and perishing condition; and Christ had so much love for them, as to come into this world, and endure the sorrows, sufferings, and death itself for them, who were not only little, but lost; and that to obtain righteousness and life for them, and save them with an everlasting salvation; then they must, and ought to be, far above the contempt of all mortals; and the utmost care should be taken not to despise, grieve, offend, and injure them in any form or shape whatever; see Romans 14:15. Beza observes, that this whole verse is left out in some Greek copies, but it stands in others, and in all the Oriental versions, and in Munster's Hebrew Gospel; nor can it be omitted; the following parable, which is an exemplification of it, requires it.


Verse 12

How think ye,.... Or, as the Arabic, "what do you think?" what is your opinion of this matter? what is your sense of it? how does it appear to you? It is a Talmudic way of speaking, the same with מה א־תאם סבורין "what do you think?" what is your judgment? So the Rabbins, after they have discussed a point among themselves, askF11T. Bab. Sanhedrim, fol. 88. 2. , מאי סבירא לן, "what is our opinion?" or what do we think upon the whole? Christ here appeals to his disciples, makes them judges themselves in this matter, and illustrates it by a familiar instance of a man's seeking and finding his lost sheep, and rejoicing at it.

If a man have an hundred sheep; who is the proprietor of them; not the hireling, who has them under his care, and whose the sheep are not; but the owner of them, to whom they belong, and who must be thought to be most concerned for anyone of them that should go astray: a hundred sheep seem to be the number of a flock; at least flocks of sheep used to be divided into hundreds. In a Maronite's will, a field is thus bequeathedF12T. Bab. Bava Bathra, fol. 156. 2. ;

"the north part of it to such an one, and with it מאה צאן, "a hundred sheep", and a hundred vessels; and the south part of it to such an one, and with it מאה צאן, "a hundred sheep", and a hundred vessels; and he died, and the wise men confirmed his words, or his will.'

Such a supposition, or putting such a case as this, is very proper and pertinent.

And one of them be gone astray; which sheep are very prone to; see Psalm 119:176;

doth he not leave the ninety and nine, which are not gone astray, in the place where they are; it is usual so to do:

and goeth into the mountains; alluding to the mountains of Israel, where were pastures for sheep, Ezekiel 34:13 and whither sheep are apt to wander, and go from mountain to mountain, Jeremiah 50:6, and therefore these were proper places to go after them, and seek for them in: but the Vulgate Latin version joins the words "in" or "on the mountains", to the preceding clause, and reads,

doth he not leave the ninety and nine in the mountains; and so read all the Oriental versions, Syriac, Arabic, Ethiopic, and Persic; and in the same manner Theophylact;

and seeketh that which is gone astray? This is usual with men: no man that has a flock of sheep, and though but one strays from it, but takes this method. This parable now may be considered, either as an illustration of the Son of man's coming into this world, to seek, and to save his lost sheep, mentioned in the preceding verse; even the lost sheep of the house of Israel, the little ones that believed in him, who were despised by the Jews. And then by the "ninety and nine", we are not to understand the angels; who never went astray, never sinned, but kept their first estate, whom Christ left in the highest heavens, on the holy mountains of eternity, when he became incarnate, and came down on earth to redeem mankind: for these never go by the name of sheep; nor are they of the same nature and kind with the one that strays, and is sought out; nor is their number, with respect to men, as ninety nine to one; at least it cannot be ascertained; nor were they left by Christ, when he came on earth; for a multitude descended at his birth, and sung glory to God. Nor are the saints in heaven intended, whose state is safe; since it cannot be said of them, as in the following verse, that they went not astray; for they went astray like lost sheep, as others, and were looked up, sought out, and saved by Christ as others; but rather, by them, are meant the body of the Jewish nation, the far greater part of them, the Scribes and Pharisees, who rejected the Messiah, and despised those that believed in him: these were in sheep's clothing, of the flock of the house of Israel, of the Jewish fold; and with respect to the remnant among them, according to the election of grace, were as ninety nine to one: these were left by Christ, and taken no notice of by him, in comparison of the little ones, the lost sheep of the house of Israel he came to save: these he left on the mountains, on the barren pastures of Mount Sinai, feeding on their own works and services; or rather, he went into the mountains, or came leaping and skipping over them, Song of Solomon 2:8, encountering with, and surmounting all difficulties that lay in the way of the salvation of his people; such as appearing in the likeness of sinful flesh, bearing, and carrying the griefs and sorrows of his people, obeying the law, satisfying justice, bearing their sins, and undergoing an accursed death, in order to obtain the salvation of his chosen ones, designed by the one sheep "that was gone astray"; who strayed from God, from his law, the rule of their walk, out of his way, into the ways of sin, which are of their own choosing and approving: or, the intention of this parable is, to set forth the great regard God has to persons ever so mean, that believe in Christ, whom he would not have stumbled and offended, and takes special care of them, that they shall not perish; even as the proprietor of a flock of sheep is more concerned for one straying one, than for the other ninety nine that remain.


Verse 13

And if so be that he find it,.... Which is a casual and uncertain thing with the shepherd, but not so with Christ, who certainly finds all those he goes after, and seeks: for,

verily I say unto you, he rejoiceth more of that sheep; at the finding of it, whose loss greatly affected him,

than of the ninety and nine which went not astray; who seemed not to go astray, were outwardly righteous before men, and, in their own opinion, being the same with the ninety and nine just persons who needed no repentance in their own apprehension, Luke 15:7. This same parable is related in Luke 15:3, and it being there more largely expressed, and along with other parables of the same kind, I shall refer the more particular consideration of it to that place; only observe, that it seems to me that this parable was twice delivered by our Lord, and that on two different occasions; once, as here, in his discourse on offences, and upon mention of his coming into this world to save lost sinners; at another time, as there, upon the Pharisees murmuring at his receiving sinners, and eating with them.


Verse 14

Even so it is not the will of your father which is in heaven,.... This is the accommodation, or application of the parable of the lost sheep to the present purpose, and is the top of the climax or gradation here made use of. First, Christ observes, in order to deter any from despising and offending any of his disciples, even the meanest, that they have angels to be their guardians, who are continually in the presence of God; and next, that he himself in human nature came to be the author of salvation to these persons; and then rises up to the sovereign will of his Father, and their's, the source and security of their everlasting happiness; which will is, not

that one of these little ones, that believe in Christ,

should perish. It is his will of command that no stumbling block should be laid in their way to cause them to stumble and fall, to the grieving of their souls, the wounding of their consciences, and the perishing, or loss of their peace and comfort; and it is his unalterable will of purpose, or his unchangeable decree, that not one of them, even the meanest, shall perish eternally: in pursuance of which will, he has chosen them in his Son, he has put them into his hands, and secured them in his covenant; and having redeemed them by Christ, and called them by grace, he keeps them by his power, through faith unto salvation. Nor shall anyone of them finally and totally fall away and perish, through the power of their own corruptions, the temptations of Satan, the reproaches and persecutions of men, the frowns or flatteries of the world, or through the errors and heresies of false teachers, or any other way. It is to be observed, that when our Lord, in Matthew 18:10, is speaking of the happiness of the angels, and the honour done to the little ones by having such guardians; then the more to aggrandize this matter, he represents those as in the presence of his "Father which is in heaven"; but here, when he would express the wonderful love and grace of God, in the resolutions of his heart, and purposes of his will, to save them, then it is "your Father which is in heaven"; and this, the rather to engage them to the belief of it, since they stood in such a near relation to him, as children to a father: and therefore must be infinitely more concerned for their welfare, than a proprietor of sheep can be, for one that is lost. The Arabic and Ethiopic versions indeed read, "my father", but without any authority; for the phraseology, "the will before your Father", as in the original text; see Gill on Matthew 11:26


Verse 15

Moreover, if thy brother shall trespass against thee,.... This is said to show, that as on the one hand, if any of those that believe in Christ, should commit a trespass against his fellow Christian, his sin is not to be connived at, for fear of offending him; for what Christ has before said, is not to be taken in such sense, as to prevent private reproof, or public censures, when there is occasion for them; so on the other hand, he is not to be despised and ill used, and treated in the same injurious manner; but gentle reproofs are to be made use of, for his good. This is spoken not to the apostles as such, but as believers in Christ; and concerns everyone that stands in the relation of a brother, or church member to each other, and only such; for they that are without, do not fall under their notice, nor are they obliged to take, nor can they take altogether, the same methods with them. This rule respects sins committed by one brother against another, either in word or deed; or such as are of a private nature, and which one only, or at least but few, are acquainted with: in such cases the advice is,

go and tell him his fault between thee, and him alone; do not wait for his coming to thee, as being the aggressor, to acknowledge his fault, testify his repentance, express his sorrow for his sin, and ask pardon: but go to him, and freely and faithfully lay his sin before him; but do not aggravate it, and reproach him with it, and bear hard on him for it, but gently rebuke and reprove him: let this be done in the most private manner; let none be present, nor any know of it, even the most intimate friend and acquaintance:

if he shall hear thee; patiently, take your reproof kindly, acknowledge his offence, declare his hearty sorrow for it, and desire it might be overlooked, and reconciliation made:

thou hast gained thy brother; recovered him from the error of his ways, restored him to his duty, and secured his friendship, and interest in his favour; nor should any mention be made of this ever after, either to him, or any other, or to the church.


Verse 16

But if he will not hear thee,..... But will either deny the fact, or extenuate and excuse it, or defend it, or at least is obstinate and incorrigible, shows no signs of repentance, but is angry, gives hard words, and ill language:

then take with thee one or two more; members of the church, and perhaps of weight, reputation, and character, who either know some thing of the matter, and so can confirm, by their testimony, what has been alleged, in order to bring the person to conviction and acknowledgment; or if they do not, and which seems rather to be the sense, they may, by hearing what is said on both sides, judge where the truth lies, and join with the offended person in the admonition, that it may fall with the greater weight, and become more effectual:

that in the mouth of two or three witnesses every word may be established, referring to Deuteronomy 19:15. So that should the matter be brought before the whole church, these witnesses would be able to testify the truth of the case, and report the steps that had been taken, and what effect they had had; so that things being thus prepared, the case would appear plain and easy, and without difficulty. The whole of this is very agreeable to the rules and customs of the Jews, and is founded on the law, in Leviticus 19:17, upon which they form rules very much like to these. They represent God himself taking such a method as this, with the sons of menF13Raya Mehimna in Zohar, in Lev. fol. 35. 4. :

"When the holy blessed God reproves a man, he reproves him in love, privately: if he receives it, it is well; if not, he reproves him among his friends: if he receives it, it is well; if not he reproves him openly before the eyes of all; if he receives it is well; if not, he leaves him, and reproves him no more.'

And this is an instruction to men, how they should reprove their friends. They sayF14T. Bab. Betacot, fol. 31. 1, 2. , "he that sees anything in his friend that is not becoming, he ought to reprove him." And which is elsewhere moreF15Moses Kotsensis Mitzvot Tora pr. Affirm. 11. largely expressed:

"he that seeth his friend walking in a way that is not good, he is bound to reprove him, even a disciple his master; and this he shall do for his good, and in order to bring him to the life of the world to come, or eternal life; and "if he takes it of him, it is well": but if not, he must reprove again, "a second and a third time"; and so he must reprove him many times, if, or until he hears him.'

And this they require to be done, in the most private manner:

"reproof out of love (theyF16Zohar. in Lev. fol. 19. 3. say) is secret from the children of men; whoever reproves his friend in love, seeks to secrete his words from the sons of men, that he may not expose him thereby to shame and reproach.'

That is, as the glossF17Imre Binah in ib. on it observes,

"he seeks to reprove him in secret, so that he may not be put to shame before many.'

If this way does not succeed, they allow of a public reproof, for so it is saidF18Milzvot Tora, pr. neg. 6. ;

"thou mayest not reprove him with hard words, till his countenance changes; for whoever causes the face of his friend to turn pale publicly, has no portion in the world to come; but thou mayest reprove in the words of heaven, or God; and if he does not return privately, thou mayest make him ashamed publicly, and expose his sin before him; and reproach and curse him, until he returns to do well; so did all the prophets to Israel.'

They plead also for a second reproof, from the text in Leviticus 19:17 F19T. Bab. Erachin, fol. 16. 2. .

"From whence does it appear, that he that sees anything in his friend unbecoming, ought to reprove him? As it is said, "thou shalt in any wise rebuke", &c. if he reproves him, ולא קבל, "and he does not receive it", (he does not take it kindly, or, as here, he does not hear him,) from whence is it manifest, that he must return and reprove him (or repeat the reproof)? from what is said, reproving thou shall reprove.'

The whole of this is very fully expressed in a few words, by oneF20Maimon. Hilch. Deyot. c. 6. sect. 7. of their best writers, and in great agreement with these rules of Christ:

"He that sees his friend sinning, or going in a way not good, he is commanded to cause him to return to that which is good; and to let him know, that he sins against himself by his evil works; as it is said, "thou shalt in any wise rebuke thy neighbour": he that reproveth his friend, whether for things between him and himself, or whether for things between him and God, "ought to reprove him", בינו לבין עצמו, "between him and himself"; and should speak to him mildly, and in tender language; and let him know that he does not speak to, him, but for his good, and to bring him to everlasting life; "and if he receives it of him, it is well, and if not, he must reprove him", פעם שנייה ושלישית "a second and a third time"; and so a man must continually reprove, until the sinner strikes him and says", I will not hear."'

Buxtorf has produced a passage out of one of their writersF21Mischar happeninim apud Buxtorf. Florileg. Heb. p. 297. , in the very language in which Christ here delivers himself:

"The wise man says, if thy friend does thee an injury, reprove him between him and thee alone: if he hears thee, thou hast already gained; if he does not hear thee, speak to him before one or two, who may hear the matter, and if he will not hear reckon him a "worthless friend".'

One would almost be ready to think, that this writer should mean Christ by the wise man, were it not for the implacable enmity they bear unto him. The above author has cited also the following passage out of the sameF23Ibid. writer, pertinent to the present purpose:

"A friend that declares to thee thy faults, "between him and thee", whenever he meets thee, is better to thee than a friend, that whenever he meets thee, gives thee a golden penny.'


Verse 17

And if he shall neglect to hear them,.... The one or two, in conjunction with the offended person that shall hear the ease, and admonish and reprove; if he takes no notice of what they say to him, but remains stiff and impenitent, tell it unto the church: which some understand, of the רבים, or "multitude", before whom it was lawful to reprove, after such private methods had been taken: others, the political magistrates, or sanhedrim; who took cognizance of cases between one person and other, either by themselves, or messengers; and gave admonitions and reproofs, as to parents, when they did not provide for their familiesF24Maimon Hilehot Ishot, c. 12. sect. 14. , and to wives that were perverse, and provoked their husbandsF25Ib. c. 14. sect. 9. & Moses Kotsensis Mitzvot Tora, pr. neg. 81. , &c. others, of the presbyters and governors of the Christian church; others, of the church itself, and so the Ethiopic version renders it, "the house of Christians"; to which it is objected, that as yet a Christian church was not formed: but what were the twelve apostles of the Lamb? They were the great congregation and church, in the midst of which Christ sung praise to his Father: and since the whole of this advice, and these excellent rules are given to them, and they are spoken of in the next verse, as having the power of binding and loosing, they may well be thought to be meant here; and that the design of Christ is, to instruct them how to behave, in case of offence to one another; that the reproof should be first private, and if it did not succeed, to be made before one or two more; and if that did not do, the whole body was to be acquainted with it; and which rules hold good, and are to be observed by all Christian men and churches, in all ages: though no doubt but allusion is made to the Jewish customs, in rebuking before the multitude, or carrying of a private case, after all other means used were ineffectual, to the sanhedrim.

But if he neglect to hear the church: the advice they should give unto him, the reproof they should think proper for him, or the censure they should pass upon him,

let him be unto thee as an heathen man, and a publican. This is not a form of excommunication to be used among Christians, nor was there ever any such form among the Jews; nor could Heathens or publicans, especially such publicans as were Gentiles, be excommunicated, when they never were of the Jewish church.

"A religious person indeed, that becomes a collector of taxes, they first said, is to be driven from the society; but they afterwards said, all the time that he is a tax gatherer, they drive him from the society; but when he goes out of his office, lo! he is as a religious personF26T. Hieros. Demai, fol. 23. 1. .'

But one that never was of a religious society, could not be driven out of it. And besides, this is given, not as a rule to the church, but as advice to the offended person, how to behave towards the offender: after he has come under the cognizance, reproof, and censure of the church, he is to look upon him as the Jews did one that disregarded both private reproof by a man's self, and that which was in the presence of one or two more, חבר פחות, "a worthless friend", or neighbour; as a Gentile, with whom the Jews had neither religious nor civil conversation; and a "publican", or as Munster's Hebrew Gospel reads it, בעל עברה "a notorious sinner", as a publican was accounted: hence such are often joined together, and with whom the Jews might not eat, nor keep any friendly and familiar acquaintance: and so such that have been privately admonished and publicly rebuked, without success, their company is to be shunned, and intimate friendship with them to be avoided.


Verse 18

Verily I say unto you,.... To them all, what he had said before to Peter; See Gill on Matthew 16:19, what is said here, refers to things and not persons, as there also.


Verse 19

Again, I say unto you,.... As the words in the former verse seem to regard the whole body of the disciples, whose decisions in cases brought before them, declaring them just or unjust, are determinate and unalterable; these seem to respect the one or two, that should join the offended person in the reproof of the offender, and are spoken for their encouragement; who might think proper either to premise, or follow their engaging in such a work with prayer:

that if two of you shall agree on earth, as touching anything that they shall ask; both in the case before mentioned, and in any other thing: whether it be for themselves or others; to assist them in the ministry of the word, and give success to it, for the conversion of sinners; and in the performance of any miracle, for the confirmation of the Gospel; in the administration of ordinances, for the comfort of saints; and in laying on of censures, for the reclaiming of backsliders; or be it what it will that may be done, consistent with the glory of God, the purposes of his mind, and the declarations of his will, and the good of men, provided they agree in their requests; though they are here on earth, and at such a distance from heaven, from whence their help and assistance come:

it shall be done for them of my Father which is in heaven; with whom nothing is impossible; and who, as he regards the effectual fervent prayer of any righteous man, so more, of two agreed together in anyone thing; and still more, of a church and community of saints in their united requests: a great encouragement this to social prayer, though ever so few are engaged in it.


Verse 20

For where two or three are gathered together,.... This seems to be said in opposition to a Jewish notion, that a number less than ten, is not a congregationF1Misn. Sanhedrim, c. 1. sect. 6. T. Bab. Megilia, fol. 23. 2. Gloss. in ib. ; whereas, though the number is ever so few that are met together to pray to God; or to hear his word, attend on his ordinances, or do the business of his house, or transact any affair that is for the glory of God, and the good of souls, in my name, says Christ; that is, by his authority, depending on his assistance, calling upon his name, and making use of it, and seeking the glory of it:

there am I in the midst of them; presiding over them, ruling in their hearts, directing their counsels, assisting them in all they are concerned, confirming what they do, and giving a blessing and success to all they are engaged in. The Jews, though they say there is no congregation less than ten, yet own that the divine presence may be with a lesser number, even as small an one as here mentionedF2Pirke Abot, c. 3. sect. 6. .

"Ten that sit and study in the law, the Shechaniah dwells among them, as it is said, Psalm 82:1. From whence does this appear, if but five? from Amos 9:6, from whence, if but three? from Psalm 82:1, from whence, if but two? from Malachi 3:16, from whence, if but one? from Exodus 20:24.'

And againF3Ib. sect. 2. ,

"two that sit together, and the words of the law are between them, the Shechaniah dwells among them, according to Malachi 3:16, from whence does it appear, that if but one sits and studies in the law, the holy blessed God hath fixed a reward for him? from Lamentations 3:28.'


Verse 21

Then came Peter unto him,.... Having heard and observed the rules Christ gave concerning offences and brotherly reproofs, he drew near to Christ, and put this question to him:

and said, Lord, how oft shall my brother sin against me, and I forgive him? He instances in a brother, because it was such an one Christ had been speaking of; he makes no doubt of its being his duty to forgive him upon his repentance, and acknowledgment, but wanted to be reformed, how often this was to be done, and asks, whether

until seven times? Which was, as he might think, a large number; and especially, since it was double the number of times, that the Jewish doctors set for forgiveness: for thus they sayF4T. Bab. Yoma, fol. 36. 2. Mainion. Hilch. Teshuba. c. 3. sect. 5. ,

"A man that commits a sin, the "first" time they pardon him; the "second" time they pardon him; the "third" time they pardon him: the "fourth" time they do not pardon, according to Amos 2:6.'

Again,

"he that says I have sinned, and I repent, they forgive him "unto three times", and no moreF5Abot. R. Nathan, c. 40. fol. 9. 3. .'


Verse 22

Jesus saith unto him, I say not unto thee,.... Which is as if he had said, observe what I am about to say, I do not agree to what thou sayest to fix the number, "until seven times only", but

until seventy times seven; a certain number for an uncertain, see Genesis 4:24. Christ's meaning is, that a man should be all the days, and every day of his life, forgiving those that sin against him, as often as they repent and acknowledge their fault; and that no time is to be set for the exercise of the grace of forgiveness; but as often as there are objects and occasions, though ever so many and frequent, it should be used; and which he illustrates by the following parable.


Verse 23

Therefore is the kingdom of heaven,.... The Gospel church state, or the church of Christ under the Gospel dispensation, and the methods of God's dealings in it;

likened unto a certain king: or "a man", "a king", pointing either to Christ, the king Messiah, who is King of kings, and Lord of lords, the King of saints and churches; who, as God, has a natural kingdom of providence, and as man and Mediator, a kingdom of grace; and will have a more visibly glorious one, both in this world and in the other; or rather, the Father of Christ, as appears from the application of the parable, in Matthew 18:35, who is the living God, and everlasting King: whose is the kingdom of nature, grace, and glory:

which would take account of his servants; not all mankind, though these are all in a sense his servants, and accountable to him; nor only ministers of the Gospel, who are so in an eminent and peculiar sense, and must give an account to God of their time and talents, and souls committed to them; but all that bear the Christian name, that are professors of religion, that are either really or nominally the subjects and servants of God. These, it is sometimes the will and pleasure of God, to "take account of": not of their persons, or number, but of their conduct and behaviour; which, as it will be more fully done at death, or at judgment, so sometimes is taken in this life: God sometimes calls, and brings, professors of religion to an account, and reckons with them by afflictive dispensations of providence; when he puts them upon reflecting how they have spent their time, made use of their talents and gifts, and have behaved in their families, and in the world, and church; or by dealing roundly with men's consciences, awakening and convincing them of their sins, of omission and commission, which seems to be intended here.


Verse 24

And when he had begun to reckon,.... To open the book of conscience, and to bring to account by some awakening providence, and strong conviction: one was brought unto him; whether he would or no, through the force of an awakened conscience, under guilt and terror;

which owed him ten thousand talents; which must be understood, either of gold, or silver: a talent of silver contained 3,000 shekels, as appears from Exodus 38:25, and was in value of our money 375l. but a talent of gold was equal to 4,500l. of ourF6Brerewood de Nummis Heb. c. 4. money. According to Dr. PrideauxF7Connection, Vol. 1. Preface, p. 20. , a talent of silver was 450l. and a talent of gold, the proportion of gold to silver being reckoned as sixteen to one, was 7,200l. and according to Bishop Cumberland, a talent of silver was 353l. 11s. 10d. ob. and a talent of gold of the same weight, was 5,075l. 15s. 7d. ob. The whole, according to Dr. Hammond, was a thousand eight hundred seventy five thousand pounds, reckoning them silver talents; but if talents of gold are meant, what an immense sum must ten thousand of them be! According to some, seventy two millions sterling. The design of the phrase, is to set forth the exceeding greatness of the debt. Munster's Hebrew Gospel reads it, "ten thousand manehs", or pounds; and so the Persic version: now the value of a maneh of gold, was 75l. and of silver, 7l 10s.F8Brerewood de Numuis. Heb. c. 4. take the sum in the least quantity and value, it was exceeding large. The Arabic version renders it a "sum of talents", without mentioning the number, and may mean an innumerable one. Mention is made of such a number of talents of silver, in Esther 3:9, which Aben Ezra says is defective, and signifies ten thousand thousand talents. The "second" Targum on the place says, that the sum of six hundred thousand zuzim, drachms, or pence (i.e. Roman ones) is ten thousand talents of silver. These "ten thousand talents" intend sins, which are called debts, in Scripture; not that they are properly so, or owing to God, for then it would be right to pay them, but because they bind over to punishment. All men owe a debt of thankfulness to God, for their beings, the preservation of them, and all the mercies of life; and a debt of obedience to the whole law, in failure of which, they are obliged to punishment: hence every sin becomes a debt, and these are numerous; indwelling sin, and the lusts thereof, are innumerable; as are actual sins and transgressions, they are more than the hairs of a man's head, and are fitly expressed, both for the weight and quantity of them, by "ten thousand talents". In this light they appear to the conscience of an awakened sinner, who sees that he has been doing nothing but sin, all the days of his life; and that he has been continually breaking the law, one precept or another of it, in thought, word, or deed: which violations of the law, even in word and deed, are risen up to so great a sum, that he is not able to give it to any nearness, and with any exactness; he cannot understand all his errors, nor express the full number of them, or declare all their aggravated circumstances; besides the swarms of corruption of internal lusts and sins, which he observes dwelling in his heart, and are as innumerable as the motes and atoms in a sunbeam. The sins of God's people, which have been all made to meet upon Christ, have been laid upon him by his Father's imputation of them to him, with his own consent, are represented in this manner; see Psalm 40:12. And indeed, if the debts of one of them amount to ten thousand talents, what must the sum of all be, put together! and how great must be the strength and power of Christ, to bear the weight of these sins, and not be broken or discouraged, and fail, as he did not! and what a rich virtue and efficacy must there be in his blood, to pay off all these debts, and make satisfaction for them, which could never have been done, if he had not done it! for, it is impossible that a person in such circumstances as here described, should ever be able to recover himself, or pay his debts, as follows.


Verse 25

But forasmuch as he had not to pay,.... Every sinner is insolvent; sinful man has run out the whole stock of nature, and is become a bankrupt, and has nothing to offer by way of composition; nor has he any righteousness to answer for him, nor any works of righteousness which deserve that name: and if he had, these are nothing in point of payment: for a debt of sin cannot be discharged by a debt of obedience; since God has a prior right to the latter; and in paying it, a man does but what is his duty. Sin being committed against an infinite God, contracts the nature of an infinite debt, which cannot be paid off by a finite creature. Christ only was able to pay this debt, and he has done it for his people; and without an interest in his blood, righteousness, and satisfaction, every debtor is liable to be cast, and will be cast into the prison of hell, there to lie till the uttermost farthing of the ten thousand talents is paid, which will be to all eternity. We see what a sad condition sin has brought men into; it has stripped them of their estates and possessions; it has reduced them to want and beggary; it exposes them to a prison; to the just resentments of their creditor; to the wrath of God, and the curses of the law; and what little reason there is to think, yea, how impossible it is, that a man should be able to merit anything at the hands of God, to whom he is so greatly indebted: he must first pay his debts, which is a thing impracticable, before he can pretend to do anything deserving the notice of God; and even was he set free, and clear of all his debts, and entered upon a new life of obedience, and this strictly attended to, without contracting any debts for the future, yet all this would be but what is due to God, and could merit nothing of him; see Luke 17:10. We see also from hence, how much the saints are obliged to Christ Jesus, and how thankful they should be to him, who became a surety for such insolvent creatures; has paid all their debts for them, and procured for them every blessing of grace they stand in need of: but think, O sinner, what thou wilt be able to say and do, when God comes to reckon with thee, and thou hast nothing to pay, nor any to pay for thee, or be thy surety; a prison must be thy portion ever.

His Lord commanded him to be sold, and his wife and children, and all that he had; according to the Jewish laws, in such a case: of a man's being sold, or selling himself when poor, see Leviticus 25:47, for the law in Exodus 22:3, referred to by some as an instance of this, respects the selling of a man for theft, and not for debt. Of the selling of a man's wife for the payment of his debts, I do not remember to have read any law concerning it, or instances of it; but of children being taken for bondmen by the creditor, for their father's debts, mention is made, 2 Kings 4:1. These children, by the Jewish writersF9Targum Jon. in loc. Tanchuma in Abarbinel in loc. Jarchi, Kimchi & Laniado in ib. , are said to be the children of Obadiah, who contracted the debt to feed the prophets in a cave, when they were persecuted by Jezebel; and the creditor, according to them, was Jehoram, the son of Ahab, who lent him money on usury for this purpose, in his father's time; and now Obadiah being dead, he takes his children for the debt, and makes them bondmen; see also Nehemiah 5:5. There seems to be an allusion to this practice, in Isaiah 50:1, and it was not only the custom of the Jews to come upon children for the debts of parents, but of other nations: with the Athenians, if a father could not pay his debts, the son was obliged to pay, and in the mean while to be kept in bonds till he didF11Alex. ab Alex. Genial. Dier. l. 6. c. 10. : and as Grotius, in 2 Kings 4:1 proves from Plutarch and Dionysius Halicarnassensis, children were sold by the creditors of their parents, as in Asia, at Athens, and at Rome. Now this expresses the state of bondage, sin, as a debt, brings men into; they become slaves to their own lusts, vassals of Satan, and in bondage to the law; and also the ruin and destruction it exposes them to; as, the curse and condemnation of the law, the wrath of God, eternal death, even the destruction of body and soul in hell:

and payment to be made by punishment, which will always be making, and never finished. This order of the king was not intended to be executed, as the sequel shows; but declares the will of God, that the sad and woeful condition of man should be set before him by the ministers of the word; signifying what his state is, how deserving of vengeance, and what must be his portion, if grace prevent not: the view of which is to vindicate the rights of law and justice, to express the sinner's deserts, and move him to apply to the Lord for grace and mercy, which effect it had.


Verse 26

The servant therefore fell down,.... At his feet, upon his knees, or on his face, to the ground; not being able to stand before him, or look him in the face, and much less to answer the demands of his law and justice; but owned the debt, and his present inability to pay,

and worshipped him: the Vulgate Latin reads it, "prayed", or entreated him,

saying, Lord have patience with me; give me but time, spare me a little longer, send me not to prison, and I will pay thee all: a very weak and foolish promise, but what is usual for men in such circumstances to make. Thus men, under guilt, and dreadful apprehensions of wrath and ruin, frequently promise, that if their lives are but spared, what they will do for God, and in a religious way; and very foolishly and ignorantly imagine, that by their humiliation and tears, their prayers and other services by their good lives and conversations, for the future, they shall be able to make compensation to God for all the iniquities they have been guilty of: which shows them to be exceeding ignorant of the nature of sin, which is committed against an infinite being, and therefore reconciliation for it cannot be made by finite creature; as also of the nature of their duties and services, which, when performed, in ever so good a manner, can never make satisfaction for past offences, these being duties they are obliged to perform; and would have been equally obliged thereunto if they had never offended; and likewise betrays great vanity, pride, boasting, and conceit of themselves, and abilities, as that they shall be able, in a little time to pay all, when they have nothing at all to pay with: and was patience to be exercised towards them ever so long, they would still be in the same condition, and in no better capacity to make payment; but, on the contrary, would still run a larger score, and be more and more in debt. Indeed, the patience and longsuffering of God to his people is salvation; not that by giving them time, and bearing with them, they discharge their debts, and work out their salvation; but waiting upon them to be gracious to them, he brings them to repentance, to a sense of themselves and sins, and to an acknowledgment of them, and leads them, by faith, to his Son for righteousness, forgiveness, salvation, and eternal life; but as for others, his patience towards them, and forbearance of them, issue in their everlasting destruction, which, by their iniquities, they are fitted for.


Verse 27

Then the Lord of that servant was moved with compassion,.... Or had compassion on him, showed pity to him, and extended mercy towards him; not that he was moved hereunto by any actions of his, as his prostrating himself before him, and his worshipping him, nor by his cries and entreaties, nor by his promises, which were not at all to be depended on, but by his own goodness, and will; for not to anything that this man said, or did, nor to any deserts of his, but to the pure mercy, and free grace of God, is to be ascribed what is after related:

and loosed him; from obligation to punishment, and from a spirit of bondage, through the guilt of sin, and work of the law upon his conscience:

and forgave him the debt; the whole debt of ten thousand talents: for when God forgives sin, he forgives all sin, original and actual, secret and open, sins of omission and commission, of heart, lip, and life, of thought, word, and deed, past, present, and to come; and that freely, according to his abundant mercy, and the riches of his grace; without any regard to any merits, motives and conditions in the creature; though not without respect to the satisfaction of Christ, which no ways detracts from the grace and mercy of God, since this is owing to his gracious provision and acceptation. It was grace in God that provided, sent, and parted with his Son to be the propitiatory sacrifice for sin, and accepted the satisfaction when made, in the room, and stead of sinners: it was grace in Christ to become a surety for them, to assume their nature, to shed his precious blood, and give himself an offering, and a sacrifice for them; and it is distinguishing grace that this satisfaction should be provided, made, and accepted, not for angels, but for men; and though it is at the expense of Christ's blood and life that this satisfaction is made, and remission of sins obtained, yet the whole is entirely free to those who are partakers of it; they have it without money; and without price. So, that though the satisfaction of Christ is not expressly mentioned in this parable, and forgiveness of sin, which lies in a non-remembrance, and non-imputation of it, in a covering, and blotting it out, and in remitting the obligation to punishment for it, is ascribed to the compassion and mercy of God, yet it is implied; since these two involve each other: the special mercy of God, in the forgiveness of sins, streams only through the blood, righteousness, and sacrifice of Christ; and the sacrifice and satisfaction of Christ largely display the grace and mercy of God.


Verse 28

But the same servant went out,.... From his Lord's palace and presence, immediately, directly, after he had got his pardon and liberty:

and found one of his fellow servants; a fellow creature and Christian; not only one of the same nature and species; but of the same profession of religion, and in the service of the same kind and generous master:

which owed an hundred pence; which, if understood of Roman pence, each penny being seven pence halfpenny of our money, amounted to no more than three pounds and half-a-crown; a small sum, in comparison of the ten thousand talents which had been just now forgiven him: for so sins committed against men, against fellow creatures, or fellow Christians; are but small, when compared with those which are committed against God. All which circumstances, as that it was immediately after he had been forgiven himself; that it was a fellow servant he found: and the sum he owed him so inconsiderable, greatly aggravate his inhuman carriage, next related:

and he laid hands on him, and took him by the throat, saying, pay me that thou owest; he laid hold on him in a violent manner, and used him with great inhumanity: he took him by the collar, and shook him, and griped him so hard about the neck, that he almost throttled, and strangled, or choked him, as the word signifies, and is so rendered in most versions. It answers to the Hebrew word הנק, which is used by the JewsF12Apud Castell. Lexic. Polyglott. Colossians 1314. in the same sense:

החניק, he that throttles anyone (who is indebted to him) in the streets, and his friend comes up and says, let him go, and I will pay thee, he is free, &c.'

This man insisted on payment of the whole debt; which expresses the rigour and severity used by some professors of religion to their fellow Christians; who, having offended them, in ever so small a matter, will not put up with the affront, nor forgive the injury, without having the most ample satisfaction, and avenging themselves upon them to the uttermost.


Verse 29

And his fellow servant fell down at his feet,.... In the most humble and submissive manner, just as he himself had done a little before at the feet of his Lord:

and besought him, saying, have patience with me, and I will pay thee all; using the very same words, in which he had expressed himself to his Lord, and had succeeded.


Verse 30

And he would not,.... Have patience with him, give him time for payment, and forbear severity at present, as he requested:

but went and cast him into prison, till he should pay the debt; had him before a proper officer, and proved his debt, and got him sent to jail, there to lie till the whole debt was paid; which, as it discovered ill nature, severe usage, so, great ignorance and stupidity; for a prison will pay no debt: which sets forth the rigorous proceedings of some church members against their brethren, that have displeased them; who immediately bring the matter before the church, and will not be easy unless some censure is laid upon them, or they are cast out, until full satisfaction is given them, whereby oftentimes an useful member of a church is lost.


Verse 31

So when his fellow servants saw what was done,.... What hard usage, and ill treatment, their fellow servant met with; the Syriac reads, "their fellow servants", being the fellow servants both of the creditor and the debtor:

they were very sorry; they were greatly grieved and troubled at the cruelty of the one, and the unhappiness of the other; being more tenderhearted, and of a more forgiving spirit than he:

and came and told unto their Lord all that was done; to their fellow servant, by one that had so lately received such favours from him: this may be expressive of the concern of some members of churches at such conduct: who, though they may not have strength and number sufficient to oppose such measures, yet being secretly grieved at such cruel methods, go to the throne of grace, and spread the case before the Lord, tell him all that is done by way of complaint; which, is no impeachment of his omniscience, only shows their trouble for such malpractices, and the sense they have, by whom only such grievances can be redressed.


Verse 32

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.


Verse 33

Shouldest not thou also have had compassion..... It is but reasonable, what ought to be, and may be expected, that such who have received mercy, should show mercy; and as the Lord had compassion on this man, and had forgiven him such an immense sum, and saved him, his wife and children, from being sold for bondslaves, the least he could have done after this, would have been to have followed such an example, and have had mercy, as his Lord says to him,

on thy fellow servant; between whom, and him, there was not so great a distance, as between him, and his Lord; and the sum so small that was owing to him, as not to be mentioned with his:

even as, I had pity on thee; such an instance of pity and compassion did not only set him an example, worthy of his imitation, but laid him under an obligation to have acted such a part.


Verse 34

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.


Verse 35

So likewise shall my heavenly Father,.... This is the accommodation and application of the parable, and opens the design and intent of it; showing that God, who is Christ's Father, that is in heaven, will act in like manner towards all such persons, who are cruel and hard hearted to their brethren, and are of merciless and unforgiving spirits; for so it is said,

he will do also unto you, if ye from your hearts forgive not every one his brother their trespasses. The phrase, "their trespasses", is omitted by the Vulgate Latin, the Arabic, and the Ethiopic versions, but is in all the Greek copies; and designs not pecuniary debts, though these are to be forgiven, and not rigorously exacted in some cases, and circumstances; but all injuries by word or deed, all offences, though ever so justly taken, or unjustly given; these should be forgiven fully, freely, and from the heart, forgetting, as well as forgiving, not upbraiding with them, or with former offences, and aggravating them; and should also pray to God that he would forgive also. It is certainly the will of God, that we should forgive one another all trespasses and offences. The examples of God and Christ should lead and engage unto it; the pardon of sin received by ourselves from the hands of God strongly enforces it; the peace and comfort of communion in public ordinances require it; the reverse is contrary to the spirit and character of Christians, is very displeasing to our heavenly Father, greatly unlike to Christ, and grieving to the Spirit of God.