Matthew 18:31

Mat 18:31-35. When his fellow-servants saw what was done — When they beheld such inhumanity, in such circumstances, and from such a man; they were very sorry — Exceedingly grieved at such an instance of unexampled cruelty from a man who had himself experienced such mercy; and came and told their lord — Gave their lord the king an exact and faithful account of the whole matter. Then his lord said, O thou wicked servant — Hard-hearted and unmerciful; I forgave thee all that debt — The vast sums due to me; because thou desiredst me — Didst acknowledge the debt, fell down at my feet, and humbly begged me to have patience with thee; shouldest not thou also have had compassion on thy fellow-servant —

Who in like manner acknowledged his debt, and promised payment, showing thee, in his supplication, though thine equal, as much respect as thou showedst to me, thy lord and king? And his lord was wroth — Was exceedingly enraged; and delivered him to the tormentors — Not only revoked the grant of remission which he had just before made, as forfeited by so vile a behaviour; but put him in prison, commanding him to be there fettered and scourged; till he should pay all that was due unto him — That is, without any hope of release, for the immense debt which he owed he could never be able to pay. Instead of tormentors, here, Dr. Campbell reads jailers, observing that “the word βασανιστης, here used, properly denotes examiner, particularly one who has it in charge to examine by torture. Hence it came to signify jailer, for on such, in those days, was this charge commonly devolved. They were not only allowed, but even commanded, to treat the wretches in their custody with every kind of cruelty, in order to extort payment from them, in case they had concealed any of their effects; or, if they had nothing, to wrest the sum owed from the compassion of their relations and friends, who, to release an unhappy person for whom they had a regard from such extreme misery, might be induced to pay the debt; for the person of the insolvent debtor was absolutely in the power of the creditor, and at his disposal.” But it must be observed that imprisonment is a much severer punishment in the eastern countries than in ours. State criminals especially, when condemned to it, are not only confined to a very mean and scanty allowance, but are frequently loaded with clogs or heavy yokes, so that they can neither lie nor sit at ease; and by frequent scourgings, and sometimes rackings, are brought to an untimely end. How observable is this whole account; as well as the great inference our Lord draws from it! 1, The debtor was freely and fully forgiven; 2, He wilfully and grievously offended; 3, His pardon was retracted, the whole debt required, and the offender delivered to the tormentors for ever. And shall we still say, that when we are once freely and fully forgiven, our pardon can never be retracted? Verily, verily I say unto you, So likewise will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat 18:31. Ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσάφησαν, κ.τ.λ., they were very sorry, and came and told, etc.) Their sorrow and their information were righteous.—λύπη, sorrow, frequently includes the idea of indignation.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_18:31 f. Ἐλυπήθησαν] They were grieved at the hard heartedness and cruelty which they saw displayed in what was going on (τὰ γινόμενα, see critical notes).

διεσάφ.] not simply narrarunt (Vulgate), but more precisely: declararunt (Beza); Plat. Prot. p. 348 B; Legg. v. p. 733 B; Polyb. i. 46. 4; ii. 27 3; 2Ma_1:18; 2Ma_2:9.

τῷ κυρίῳ ἑαυτῶν] The reflective pronoun (see critical notes) indicates that, as befitted their position, the σύνδουλοι addressed themselves to their own master. Their confidence in him led them to turn to him rather than to any one else.

ἐπεὶ παρεκάλ. με] because thou entreatedst me. And he had not gone so far as to beg for entire remission of the debt, but only for forbearance!

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 18:31 . ἰδόντες οἱ σ . ἐλυπήθησαν : the other fellow-servants were greatly vexed or grieved. At what? the fate of the poor debtor? Why then not pay the debt? (Koetsveld). Not sympathy so much as annoyance at the unbecoming conduct of the merciless one who had obtained mercy was the feeling. διεσάφησαν : reported the facts ( narraverunt , Vulg [107] ), and so threw light on the character of the man ( cf. Mat 13:36 , W. and H [108] ). τῷ κ . ἑαυτῶν , to their own master, to whom therefore they might speak on a matter affecting his interest.

[107] Vulgate (Jerome’s revision of old Latin version).

[108] Westcott and Hort.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 31. His fellow-servants saw what was done] An act of this kind is so dishonourable to all the followers of Christ, and to the spirit of his Gospel, that through the respect they owe to their Lord and Master, and through the concern they feel for the prosperity of his cause, they are obliged to plead against it at the throne of God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(31) They were very sorry.—The fellow-servants are, of course, in the inner meaning of the parable, those who are members of the same spiritual society. Our Lord appeals as by anticipation to the judgment which Christians in general, perhaps even to that which mankind at large, would pass upon such conduct. It is suggestive that He describes them, not as being angry or indignant (though such feelings would have been natural enough), but as “exceeding sorry.” Sorrow, rather than anger, is the mood of the true disciple of Christ as he witnesses the sins against love which are the scandals of the Christian society. Anger, the righteous wrath against evil, belongs rather, as in Mat_18:32, to the Lord and Judge.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. when his fellowservants saw what was done, they were very sorry] This seems to point to the common conscience of mankind approving or anticipating the divine sentence.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Kg1 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 31. So when his fellow servants] The angels, say some, who when they see us backward to business of this nature, are sorry, and say our errand to their and our common Lord, Angeli vident, dolent, et Domino omnia referunt (Aret.). The angels see, are grieved and refer all matters to God. Or the saints on earth groan out their discontents, against the unmerciful, to God, who soon hears them, for he is gracious, Exo 22:27; yea, the cries of the poor oppressed do even "enter into the ears of the Lord of sabaoth," Jas 5:4.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

So when his fellow-servants ... - This is a mere circumstance thrown into the story for the sake of keeping, or making a consistent narrative. It cannot be intended to teach that other Christians should go and tell God what a brother has done; for God well knows all the actions of his children, and does not need us surely to inform him of what is done. It is abusing the Bible, and departing from the design of parables, to press every circumstance, and to endeavor to extract from it some spiritual meaning. Our Saviour, in this parable, designed most clearly to exhibit only one great truth - the duty of forgiving our brethren, and the great evil of not forgiving a brother when he offends us. The circumstances of the parable are intended only to make the story consistent with itself, and thus to impress the general truth more fully on the mind.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

31. Fellow servants… very sorry — They were sorry, but God was wroth. God’s servants grieve over their fellow’s sins; but vengeance belongeth to God. Even in expulsion from the visible Church, their true feeling is grief and love for the excommunicated; the act being done truly for his salvation. Told unto their Lord — God’s saints are forever laying the sins of men before him in confessory prayer. But God’s own omniscience is forever taking evidence of man’s sins.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Fellow servants. Those in the same condition of life as the incarcerated debtor. Mystically, they would be the angels, who, like those in the parable of the tares, tell the Lord what was done; or the saints who plead with God against oppression and injustice. They were very sorry. It is well remarked that anger against sin is God"s attribute (ver. 34), sorrow appertains to men. These have a fellow feeling for the sinner, in that they are conscious that in their own heart there are germs of evil which, unchecked, may develop into similar wickedness. Told (diesafhsan); told clearly. They took the part of their comrade, and, not in revenge or malice, but as an act of justice, gave their lord full information of what had happened. The just cannot hold their peace at the sight of oppression and wrong, and God confirms their judgment.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The result:

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

v. 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.

v. 33. Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?

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

The treatment which had been accorded to their fellow-servant filled those that had witnessed the inhuman proceeding with deep sorrow and grief. Coming to their lord, they made a report of all that had happened. Cited into the presence of the king, the guilty one was speechless. He could not bring forth a single argument in defense of his action. But the lord characterizes him and his treatment of his fellow-servant: Having received such a large measure of mercy upon his imploring pleading, would it not have been a matter of obligation to pass on this mercy to his own debtor? And so, since the king’s wrath mounted high over such cruelty, the servant was delivered, not only to the keepers of the prison, but to the tormentors, with instructions that his life be made as miserable as possible, to atone, at least in part, for his total lack of humaneness, not to speak of decency and gratitude.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

31. His fellow-servants … were very sorry. Unmerciful treatment of the unfortunate is always wont to excite compassion. The servants were not only sorry for their wretched comrade, but they carried the case to their lord. It is always proper to carry the wrongs of fellow-beings which we cannot redress to our Heavenly Father.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

31. ἐλυπήθησαν σφόδρα. This seems to point to the common conscience of mankind approving or anticipating the divine sentence.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

31.] The fellow-servants ἐλυπήθησαν, the lord ὀργίζεται. Anger is not man’s proper mood towards sin, but sorrow (see Psa 119:136), because all men are sinners. These fellow-servants are the praying people of God, who plead with Him against the oppression and tyranny in the world.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

31. Therefore his fellow-servants, seeing what had happened, were grieved exceedingly, and came and recounted to their lord all that had happened.]—ἐλυπήθησαν σφόδρα] see on 17:23.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Told [διεσαφησαν] . More than merely narrated. The verb is from dia, throughout, and safe w, to explain. They explained the circumstances throughout.

Their Lord [τω κυριω εαυτων] . Lit., "their own Lord;" as befitted their position, and as a mark of their confidence in him.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.