Matthew 18:33

Mat 18:33. Οὐκ ἔδει; did it not behove?) It did, indeed, by the highest rule of equity.[849]—ΤῸΝ ΣΎΝΔΟΥΛΌΝ ΣΟΥ, thy fellow-servant) whom thou oughtest to have pitied; My servant, by injuring whom thou hast injured Me.

[849] Πᾶσαν, all) Comp. the πᾶν in Mat 18:34. O how royal is as well His lenity, as also His severity!—V. g.

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

Mat_18:33. On the well-known double καί used comparatively, see Klotz, ad Devar. p. 635. Baeumlein, Partik. p. 153.

ἔδει] the moral oportuit.

τοῖς βασανισταῖς] to the tormentors (Dem. 978, 11; 4Ma_6:11) to torture him, not merely to cast him into prison, which latter was only a part of their functions (Fritzsche). The idea involved in βασανίζειν is of essential importance, typifying as it does the future βάσανος of Gehenna. Comp. Mat_8:29; Luk_16:23; Rev_14:10. Grotius well observes, though he takes the βασανιστάς as = δεσμοφύλακας (Kuinoel, de Wette), utitur autem hic rex ille non solo creditoris jure, sed et judicis.

ἕως οὗ ἀποδῷ] as in Mat_18:30. until he shall have paid. Though not expressly asserted, it is a legitimate inference from the terms of the passage (comp. Mat_5:26) to say: τουτέστι διηνεκῶς, οὔτε γὰρ ἀποδώσει ποτέ, Chrysostom.

Doctrine, of the parable: The remission which thou hast obtained from God of thy great unpayable debt of sin, must stimulate thee heartily to forgive thy brother the far more trifling debt which he has incurred as regards thee; otherwise, when the Messianic judgment comes, the righteousness of God will again rise up against thee, and thou wilt be cast into Gehenna to be punished eternally; comp. Mat_5:25 f., Mat_6:14 f.

That motive, drawn from the forgiving mercy of God, could only be exhibited in all its significance by the light shed upon it in the atoning death of Christ (Eph_4:32, Col_3:12 f.), so that Jesus had to leave to the future, which was fast approaching, what, as yet, could be but inadequately understood (so far we have here a ὕστερον πρότερον), and hence our passage is not inconsistent (Socinian objection) with the doctrine (also expressly contained in Mat_20:28, Mat_26:28) of satisfaction.

ἀπὸ τ. καρδ. ὑμ.) from your heart, therefore out of true, inward, heartfelt sympathy, not from a stoical indifference. Comp. Mat_18:33. This is the only instance in the New Testament of ἀπό being used in connection with this phrase; elsewhere it is ἐκ that is employed. But comp. the classical expressions ἀπὸ γνώμης, ἀπὸ σπουδῆς, ἀπὸ φρενός, and the like; also ἀπὸ καρδίας in Antoninus ii. 3, and ἀπὸ τῆς ψυχῆς. Dem. 580, 1.

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 18:33 . οὐκ ἔδει ; was it not your duty? an appeal to the sense of decency and gratitude. καὶ σὲ … ἠλέησα . There was condescension in putting the two cases together as parallel. Ten thousand acts of forgiveness such as the culprit was asked to perform would not have equalled in amount one act such as he had got the benefit of. The fact in the spiritual sphere corresponds to this.

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

Verse 33. Shouldest not thou also have had compassion] ουκ εδει και σε, Did it not become thee also? What a cutting reproach! It became ME to show mercy, when thou didst earnestly entreat me, because I am MERCIFUL, It became thee also to have shown mercy, because thou wert so deep in debt thyself, and hadst obtained mercy.

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

(33) Even as I had pity on thee.—The comparison of the two acts, the implied assumption that the pity of the one act would be after the pattern of the other, was, we may believe, designed to lead the disciples to the true meaning of the prayer they had been taught to use, “Forgive us our debts, as we forgive our debtors.”

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

33. Cp. the Lord’s Prayer, where forgiveness of others is put forward as the claim for divine pardon.

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.

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

Ver. 33. Shouldst not thou also, &c.] Which because he did not, his patent was called in again into the pardoning office, and he deservedly turned over to the tormentor. God will set off his own and all hearts else, from a merciless man, from a griping oppressor, as he did from Haman; not a man opened his mouth to intercede for him, when he fell before that Jewess, the queen. "For he shall have judgment without mercy," saith St James, "that hath showed no mercy;" whereas "mercy rejoiceth against judgment," as a man doth against his adversary, whom he hath subdued, Jas 2:13.

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.

Compassion...pity. The same verb is used in both places. Shouldest not thou also have had mercy on thy fellow servant, even as I had mercy on thee? (Revised Version). The man"s guilt lies in his unmercifulness in the face of mercy received. The fact is patent; it stands for itself; it needs no amplification or enforcement. The king says no more, and the delinquent is equally silent; he has no excuse to offer. Convicted by his own conscience, he knows it is useless to sue for pardon or to expect further leniency. So in the day of judgment no excuse can be admitted; it is too late to plead or argue when the sentence is past.

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

33. Cp. the Lord’s Prayer, where forgiveness of others is put forward as the claim for divine pardon.

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.

33. Oughtest not thou to have had pity on thy fellow-servant, as I had pity on thee?]

(L)

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