Matthew 18

Matthew 18:1

A LITTLE CHILD AND V. 1-10

1. “At the same time,” (en ekeine te hora) “in that very hour,” Mark 9:33; Luke 9:46, when they had come to Capernaum, immediately after the tax incident.
2. “Came the disciples unto Jesus, saying,” (proselthon hoi mathetai to lesou legontes) “The disciples approached Jesus inquiring,” asking with curiosity, perhaps even with selfish covetous motives, jealousy, carnal passions, and a party spirit that was in and among the disciples of the church, 1 Corinthians 3:1-3.
3. “Who is the greatest in the kingdom of heaven?” (tis ara meizon estin te basileia ton ouranon) “Just who, at this time, is the greatest (the highest in priority or rank) in the kingdom of the heavens?” Luke 22:24, or the church, the executive agency that you have set up to do your New Covenant work? Mark 9:34. This had likely risen in their minds as a result of His taking Peter, James, and Joh with Him on the mount, Matthew 17:1.

Matthew 18:2

1. “And Jesus called a little child unto him,” (kai proskalesamenos paidion) “And when he had called a child to come to him,” for a moment, to use the child as a vehicle or object lesson for instruction, Mark 9:36; Mark 10:16.
2. “And set him in the midst of them.” (estesen auto en meso suton) “He stood him up in (the) midst,” of the church, the disciples, repeatedly referred to by Jesus, Joh the Baptist, and Matthew as “The kingdom of heaven,” Matthew 3:2; Matthew 4:17; Matthew 5:3; Matthew 5:10; Matthew 5:19-20; Matthew 7:21; Matthew 11:11-12; Matthew 13:11; Matthew 13:24; Matthew 13:31; Matthew 13:33; Matthew 13:44-45; Matthew 13:47; Matthew 13:52; Matthew 16:19; Matthew 18:3; Matthew 19:12; Matthew 19:14; Matthew 19:23; Matthew 20:1; Matthew 22:1; Matthew 25:1; Matthew 25:14.

Matthew 18:3

1. “And said, Verily I say unto you,” (kai eipen amen lego humin) “And said (explained) truly I tell you all,” spoken to denounce the spirit of Phariseeism that had grown among them.
2. “Except ye be converted, and become as little children,” (ean de straphete kai genesthe hos ta paidia) “Unless you all turn and become (or come to be) as the small children,” Psalms 131:2; Mark 10:14; Luke 18:16, unpretentious. A king’s small child has no more thought for greatness than a beggars. The kind of conversion alluded to is the subject of personal, carnal, ambition for self-glory, Luke 9:43; 1 Corinthians 10:31; 1 Corinthians 9:26-27.
3. “Ye shall not enter into the kingdom of heaven.” (ou me eiselihete eis ten basileian ton ouranon) “You may not at all enter into the kingdom of the heavens,” Matthew 5:20, into the spirit of its labors of going into all the world to do the Master’s bidding, John 20:21; Matthew 28-20; Acts 1:8.

Matthew 18:4

1. “Whosoever therefore shall humble himself,” (hostis oun tapeinosei heauton) “Therefore the one who will humble, himself,” in the spirit of a child, and of our Lord, Himself; Those humble in spirit are rare, Philippians 2:3; Psalms 138:6; Proverbs 3:34.

2. “As this little child,” (hos to paidion touto houtos) “As this very child, this one I have called and stood up before you all,” this willing and obedient child, to become like him in sentiment and attitude.

3. “The some is greatest in the kingdom of heaven.” (estin ho meizon en te basileia ton ouranon) “He is (exists as) the greater one (in rank of service and honor) in the kingdom of heaven,” the church in her program of worship and service. This greatness is one free of pride or self-ambition, as unconscious greatness through service to all, as Paul was, Luke 18:14, 1 Corinthians 9:22.

Matthew 18:5

1. “And whoso shall receive one such little child,” (kai hos ean deksetai en paidion, toiouto) “ And Who ever” receives one such child, as this kind," Mark 9:37, that has heeded or obeyed my voice; as the one that was before them, humble and teachable, 1 Peter 5:5-6.

2. “In my name receiveth me.” (epi to onomati mou eme dechetai) “In my name (or as I have authorized that he be received) receives me,” receives my spirit of service, Matthew 10:42; Matthew 25:40; Luke 9:48; Luke 18:14; Philemon 1:17.

Matthew 18:6

1. “But whoso shall offend one of these little ones,” (hos, d’ an skandalise ema ton mikron touton) “And whoever offends, scandalizes, or causes one of these little ones to stumble or fall,” or should cause such, Mark 9:42; Luke 17:1-2. This “little one” refers to weak disciples, 1 Corinthians 8:4-13.
2. “Which believe in me,” (ton pisteuonton eis emes) “Anyone of those believing in ‘me,” trusting or confiding in me, though they be weak, Romans 14:1-2; Romans 14:13; Romans 14:15; Romans 14:19-21.
3. “It were better for him” (sumpherei auto) “It is (and would be) expedient to or for him,”
4. “That a millstone were hanged about his neck,” (hina kremasthe mulos onikos peri ton trachelon autou) “’that an upper millstone should be hanged around his neck,” before it ever happens. A large ass-stone, one pulled by an ass, as opposed to one turned by hand.
5. “And that he were drowned.” (kai katapontisthe) “And he be drowned,” as a form of shameful heathen punishment for his heathen-like offence in offending one of the little ones or “weak ones” of His church disciples.
6. “In the depths of the sea.” (en to pelagei tes thalasses) “In the depth, deep, or bottom of the sea,” to rise no more, to await his judgment, Hebrews 9:27.

Matthew 18:7

1. “Woe unto the world because of offences!” (ouai to kosmo apo ton skandalon) “Woe to the world order from which source the offences originate,” offences that come because of covetousness, selfishness, and greed of avaricious men, 1 John 2:15-17. The idea is “alas” for that person, Luke 17:1.
2. “For it must needs be that offences come;” (anagke gar elthein ta skandala) “Because it is a necessity (unavoidable certainty) that offences (are) to come,” to occur, that ambitious certainty and covetous passion will cause men to stumble, cause scandals, harm reputations, 1 Corinthians 11:19; 1 John 1:8-9.
3. “But woe to that man,” (plen ouai to anthropo) “But woe be to the man,” the person; it cannot be otherwise as the world lieth in darkness and in the wicked one, 1 John 5:19.
4. “By whom the offence cometh!” (di’ hou to skandalon erchetai) “Through whom the offence comes,” Luke 17:1-2; Matthew 26:24.

Matthew 18:8

1. “Wherefore if thy hand or thy foot offend thee,” (ei de he cheir sou e ho pous sou skandalizei se) “Now if your hand or your foot offends you,” causes you to stumble, to be scandalized, to have your reputation, testimony, or influence damaged, 1 Corinthians 8:13.
2. “Cut them off and cast them from thee:” (ekkopson auton kai bale apo sou) “Cut it off and cast it away from you,” from, whatever either is doing to offend your testimony, cut it off or away from that action of offence.
3. “It Is better for thee to enter into life halt or maimed,” (kalon soi estin eiselthein eis ten zoen kullon e cholon) “It is the ideal thing for you (more ideal) to enter into, and continually pass Through life maimed or lame,” limited in use of members of the body, Galatians 5:13.
4. “Rather than having two hands or two feet,” (a duo cherias e duo podas echonta) “Than having, holding, or experiencing two hands or two feet,” both hands and both feet, or the labors and fruit of them, 2 John 1:8. 5), “To be cast into everlasting fire,” (blethernal eis to pur to aionion) “To be cast or tossed into fire eternally.” This alludes, not to one’s soul, who believes in Jesus, Matthew 18:6, being cast into hell, but to the fruit of his labors being lost; when one may be saved “as if by fire,” 1 Corinthians 3:15.

Matthew 18:9

1. “And if thine eye offend thee, pluck it out,” (kai ei ho ophthalmos sou skandalizei se eksele auton) “And if your eye offends you, pluck it out,” if it causes a scandal through lust, see that it is plucked out, taken out and away from an occasion of scandal.
2. “And cast it from thee:” (kai bale apo sou) “And simply toss it from you,” from lusting after carnal covetous desires to satisfy your own passions, Ephesians 4:30-32.
3. “It is better for thee to enter into life with one eye,” (kalon soi estin monophalmon eis ten zoen eiselthein) “It is good, ideal or (better) for you to enter into and pass through life one-eyed,” with half-vision properly used, Proverbs 29:18.
4. “Rather than having two eyes to be cast into hell fire.” (e duo ophthalmous echonta blethenai eis ten geennan tou puros) “Than having (while having) two eyes to be cast into the Gehenna fire,” that is the fruit of usage of the eyes burned, when the chaff of life and deeds of believers that have not been moral, ethical, and doctrinal standards of Jesus Christ shall be tried, 1 Corinthians 3:13-15. Under the Old Covenant Law men were slain for serious moral, ethical, and doctrinal offences, but under the New Covenant program and regulation of worship and fellowship, one is warned against such wrongs, that loss of Christian influence and rewards are certain, and the church is to cut off, purge, exclude those members that persist in wrong, 1 Corinthians 5:7; 1 Corinthians 5:13; 2 Thessalonians 3:6.

Matthew 18:10

1. “Take head that ye despise not one of these little ones;” (horate me kataphronesete enos ton mikron touton) “See to it that you do not despise or take lightly one of these little ones,” simple child-like disciples, Matthew 18:6; or do anything as a more mature believer that would cause them to stumble, Romans 14:1; Romans 15:1-2; Galatians 6:1.
2. “For I say unto you, that in heaven their angels,” (lego gar humin hoti angeloi auton en ouranois) “Because I advise you that their angels in (the) heavens;” For each child of God has angel servants, sentinels, or ministers, Psalms 34:7; Hebrews 1:14.
3. “Do always behold the face of my Father which is in heaven.” (dia pantos blepousi to prosopon tou patros mou tou en ouranois) “They always behold or see the face of my Father there in heaven,” ready for dispatch to the aid of believers Through life, and to accompany them to glory in the hour of death — Such provision; Such Divine care! Luke 1:19; Luke 16:22.

Matthew 18:11

LOST SHEEP AND THE SEEKING LORD, V. 11-14

1. “For the Son of man is come,” (omitted from R.V. and older manuscripts) but interpolated from Luke 19:10. The reason the angels of God watch over even those “little ones” in the faith, is here asserted to be that the heir of mankind, the “redeeming heir”, has come and is come, as afore prophesied, for redemptive purposes, Luke 9:56; John 3:17; John 12:47.
2. “To save that which was lost.” (omitted from older Gk. manuscripts) Isaiah 53:4-11; Galatians 4:4-5; Men would have been lost forever, had He not come. And they will still be lost forever, if they reject Him, Luke 13:3; Luke 13:5; John 3:16; John 8:24, and that which is lost, is of no useful value to God or man, though it may cause anxiety to both, Luke 15:3-7.

Matthew 18:12

1. “How think ye?” (ti humin dokei) “What do you think?” or conclude about this.
2. “If a man have an hundred sheep,” (ean genetai tini Anthropo hekaton probata) “if any man has an hundred sheep,” a flock large enough that if cared for, can meet his family livelihood needs.
3. “And one of them be gone astray,” (kai planethe hen eks auton) “And one of them wanders,” becomes separated from the flock, is lost; by careless wandering, heedless to the master’s voice, greedy for more grass, indifferent to the rest of the flock, it roves on, like a self-willed sinner, Isaiah 53:4-6.
4. “Doth he not leave the ninety and nine,” (ouchi aphesei ta enenekonta ennea) “Will he not leave the ninety nine,” because of: 1) His love for the whole flock, and each of them, and 2) Because of his love for his family that this livelihood affords, 1 Timothy 5:8.
5. “And goeth into the mountains, and seeketh that which is gone astray?” (epi ta ore kai poreutheis zetei to planomenon) “Upon the mountains, and go away, from place to place, seeking the wandering or lost one?” not shirking from personal toil and pain and danger, because he loves, he cares, that the lost not perish, John 3:16; Luke 15:4-7. The shepherd did not care less for the ninety and nine left behind, but in wisdom knew that all and each of them was safer together and in less danger than the wandering one in the wilds of the mountains.

Matthew 18:13

1. “And if so be that he find it,” (kai ean genetai heurein auto) “And if he happens to find or locate it,” before it has been slain by some wild beast, or died in some pit or chasm where it may have fallen wounded, 2 Peter 3:9.
2. “Verily I say unto you, he rejoiceth more of that sheep,” (amen lego humin hoti chairei ep’ auto mallon) “Truly I tell you all that he rejoices more over it,” not because it is of more value than all or either of the other ninety and nine, but because it was dear to Him, of concern to Him; His love and toll were repaid, Luke 15:7.
3. “Than of the ninety and nine which went not, astray.” (e epi tois enenekonta ennea tois me pelanemenois) “Than over the ninety-nine that had not wandered,” or become lost, much as the Father rejoiced when the prodigal came home, Luke 15:32.

Matthew 18:14

1. “Even so it is not the will,” (houtos ouk estin thelema) “in a similar manner it is not the strong will,” the desire at all, John 3:16-17; John 6:37.
2. “Of your Father, which is in heaven,” (emprosthen tou patros humon tou en ouranois) “Now before your Father in heaven,” who dispatched or released His Son from heaven’s fold to seek earth’s lost, all men, 2 Corinthians 5:21; 2 Corinthians 8:9.
3. “That one of these little ones should perish.” (hina apoletai en ton mikron touton) “That even one of these little ones (smallest in your rank) should perish or come to a wandering state or condition,” lost to the practical usefulness of the shepherd, expressed emphatically, 2 Peter 3:9, “Not willing that any should perish,” or be lost, Ezekiel 33:11.

Matthew 18:15

RULE IN THE NEW CHURCH V. 15-19

1. “Moreover if thy brother shall trespass, against thee,” (ean de hamartese ho adelphos sou) “Now if your brother should sin,” in a sense of a moral or ethical fall, a fellow or colleague disciple among you all, who quarreled about preeminence or priority of rank in the church “Kingdom of heaven,” when I am gone, Matthew 18:1; Mark 9:33-34; Luke 9:46; Luke 9:46.
2. “Go and tell him his fault,” (hupage elegkson auton) “You go and reprove him,” with reconciliation intent or purpose, with the kind of love for him that the shepherd has for his lost or wandering sheep, Luke 17:3-4; Romans 15:1-2.
3. “Between thee and him alone:” (rhetakou sou kai autou monou) “Between you and him alone,” while alone, in privacy, avoiding any occasion for public gossip, Romans 3:23; Go without needless delay, for danger is out there to the wanderer.
4. “If he shall hear thee,” (ean sou akouse) “if he hears or takes heed to you,” Ephesians 4:30-32.
5. “Thou hast gained thy brother.” (ekerdesas ton adelphon sou) “You will have gained your brother,” Galatians 6:1-2. You will have won him back to friendship and brotherly feeling, James 5:19-20. You will have saved him from moral wrong.

Matthew 18:16

1. “But if he will not hear thee,” (ean de me akouse) “Then if he hears not,” or does not give heed, if he goes on, turns away.
2. “Then take with thee one or two more,” (paralabe meta sou eti hena e duo) “Take with you one or two,” other brothers of the fellowship, take with you added influence, a consensus of moral judgment.
3. “That in the mouth of two or three witnesses,” (hina epi stomatos duo marturon e trion) “in order that upon the spoken testimony of two or three witnesses,” complying with the legal, testamentary provision for verifying testimony, Deuteronomy 19:15, as also sanctioned by the Lord, John 8:17.
4. “Every word may be established.” (stathe pan herma) “Every word (testimony) may be verified,” Matthew 18:9; Romans 15:1-2; Numbers 35:30; Deuteronomy 17:6.

Matthew 18:17

1. “And if he shall neglect to hear them,” (ean de parakouse auton) “Then it he refuses to hear or give heed to them,” to the two or three colleague disciples, of the group that was called “the kingdom of heaven,” after their council in privacy. If he refuses to hear these concerned intervening witnesses,
2. “Tell it unto the church:” (eipon te ekklesia) “Tell it (the matter) to the church,” directly report it to the generai assembly or congregation of the church. The term “church” is used, not of the sum total of all believers ’ as protestantism pervertingly refer to or interprets it, but to that called out New Covenant church.
3. “But If he neglect to hear the church,” (ean de kai tea ekkiesias parakouse) “Then if he also refuses to hear the church,” the council of his own local assembly or church of colleague disciples, where both he and they are members.
4. “Let him be unto thee,” (esto soi) “Let him be or become to you,” to you to whom he would not be reconciled personally, and to the church whose voice he will not heed, to correct serious wrong in his life; If he will not be restored, Galatians 6:1-2.
5. “As an heathen man and a publican.” (hosper ho ethnikos kai ho telones) “Just as the gentile (or heathen) and the tax-collector (or publican),” treat him as one who no longer has membership rights and moral sanction in the local congregation. Every local congregation has, the Divine right, mandate, and obligation to protect its good name Through severing discipline to members whose persistent conduct hurts the, reputation and influence of the church, as expressed, 1 Corinthians 5:4-13; 2 Thessalonians 3:6; Titus 3:10; 2 John 1:10.

Matthew 18:18

1. “Verily I say unto you,” (amen lego humin) “Truly I tell you all,” as a serious or grave matter, relating to the reputation and influence of the local assembly.

2. “Whatsoever ye shall bind on earth,” (hosa ean desete epi tes ges) “Whatever things you all bind on earth,” regarding such matters of church discipline, within the authority of the keys of “the kingdom of heaven” I give to you all, Matthew 16:19; Matthew 28:18-20.

3. “ It shall be bound in heaven" (estia dedemena en ourano) “Shall, be having been bound (sanctioned) in heaven,” already. because the Father delivered all authority to me, under which I have and am mandating you all in your New, Covenant worship and service labors, John 3:35; John 5:22; John 5:27; John 20:21.

4. “And whatsoever ye shall loose on earth,” (kai hosa ean lusete eip tes ges) “And whatever things you all loose (or release upon the earth,” in service, and even discipline, to guard your influence and enlarge my labors, Ephesians 2:10; Ephesians 3:21.

5. “Shall be loosed in-heaven.” (estai lelumena en ourano) “Will be having been already loosed or released in heaven,” as my Father has sent and directed me, so have l called, chosen, and sent you all forth as the “salt of the earth,” “light of the world,” my “bride” my “house,” the “kingdom of heaven” key bearers, or my church, with my blessings and orders, John 15:16; John 15:27; John 20:21; Matthew 16:18-19; Matthew 28:18-20; Acts 1:8; Acts 20:28. All that the church does in harmony with the Word of God has heaven’s Divine sanction.

Matthew 18:19

1. “Again I say unto you,” (palin (amen) lego humin) “Again I truly tell you all, as an assembly, a church.
2. “That if two of you shall agree on earth,” (hoti ean duo sumphonesosin eks humon epi tes ges) “That if two out of you all (your church) agree upon the earth,” in heart, mind, will, purpose, desire and faith, in harmony or symphony, 1 Peter 3:7.
3. “As touching any thing that they shall ask,” (peri pantos pragmatos hou ean aitesontai) “Concerning everything, all practical things whatever they shall ask,” be asking, or earnestly requesting that which is proper or right, within the Word and will of God for them. The asking in prayer must be in both faith and in harmony with His Word and will, James 1:5-6.
4. “It shall be done for them,” (genesetai autois) “It shall be done for them,” -granted to them, or granted to them according to His promises, 1 John 3:22; 1 John 5:14. The symphony-tie of pledged agreement, in filial love is necessary for marriage and is the basis of a new family life, in marital union as one.
5. “Of my Father which is in heaven.” (para tou patros mou tou en ouranois) “From my, Father in (the) heavens.” And the symphonic tie of pledged agreement of two Scripturally baptized church members, or more, to unite, to constitute a local congregation of worship and service for Christ, constitutes the essence of a true New church in any locality, and is the method our Lord seems to have prescribed for building, enlarging, or embellishing His church, Matthew 16:18-19.

Matthew 18:20

IN THE NATURE AND OF A LOCAL CHURCH

1. “For where two or three are gathered together,” (ou gar eisin duo e treis sunegmenoi) “Because where two or three are having been or become assembled,” come together in colleague or affinity, to form an assembly, a church.
2. “In my name,” (eis to emon onoma) “With reference or relation to my name or authority,” under the auspices of the keys, administrative authority of doing my work, as I have and shall further direct, Matthew 5:13-16; Matthew 16:18-19; John 15:16; John 15:27; John 20:21; Matthew 28:18-20; Luke 24:44-51.
3. “There am I in the midst of them.” (ekei eimi en meso auton),“I am (or exist) out there in their midst,” as surely as He walked among (in the midst of) the seven churches of Asia, Revelation 1:13; Revelation 1:20. This appears to be the basic method by which our Lord’s church began Her early work. It was with the simplest of organizational structure, yet with the assurance of Divine presence and Divine power, from the moment and place that at least two or three of His disciples together, entered into agreement, in His name, by His authority, to make, baptize, and teach disciples to observe all that He has commanded, Matthew 28:18-20, As the Spirit came to the praying church disciples of one accord on Pentecost, to empower them to go into all the world, so He pledges to be with and in every New Covenant church from her covenant agreement.

Matthew 18:21

THE DIVINE OF V. 21-35

1. “Then came Peter to him and said,” (tote peoselthon ho Petros. eipen auto) “Then approaching Him, Peter inquired,” with view to the Lord’s approval of a conclusion he had already reached, on his own, before consulting the Lord.
2. “Lord, how oft shall my brother sin against me,” (kurie posakis hamartesei eis eme ho adelphos mou) “Just how frequently will my brother sin against me,” Matthew 18:15; Luke 17:4.
3. “And I forgive him?” (kai apheso auto) “And I will forgive him?” and I extend forgiveness to him?, Matthew 18:27; Matthew 18:32; Matthew 18:35; Jesus forgave the paralytic Mark 2:5-10.
4. “Till seven times?” (heos keptakis) “Until or (say) seven times?” Peter evidently thought this to be liberal, as the Jewish Talmud allowed one to forgive the third time, but not the fourth; The answer is Ephesians 4:32. NOT A MATTER OF Suppose a man were to put the question, How oft must I admire what is beautiful and great in creation? how often must I cherish affection for my child? how often must I honor God? how often must I practice the duty of kindness? or how often must I feel sympathy for the unhappy and the suffering? You will see that any answer which could be given to such a question would be misleading, simply because the question proceeded on a false notion of what admiration or affection, or sympathy is. To give a direct answer to such questions, you could only say, in Christ’s words, “Until seventy times s even,” i.e., numbers have nothing to do with the matter.

Matthew 18:22

1. “Jesus saith unto him,” (legei auto ho lesous) “Jesus replied directly to him,” chiding, correcting, and directing him.
2. “I say not unto thee, until seven times:” (ou lego soi heos heptakis) I tell you not just seven times,” the saved and complete number, though that is more than the Pharisees and the traditions of the elders require. For forgiveness of a brother is necessary to have one’s own prayers answered, no matter how many times a brother has sinned against one, Matthew 6:14-15.
3. “But until seventy times seven.” (alla heos hebdinekontakis hepta) “But (in strong contrast) seventy times seven,” a perfectly innumerable, uncalculating number of times, times without number, even as God has and will for Christ’s sake forgive you of your sins, Ephesians 4:30-32; Psalms 78:40; Luke 17:3-4; James 2:13.

Matthew 18:23

1. “Therefore is the kingdom of heaven,” (dia touto he basileia ton ouranon) “Therefore the kingdom of heaven,” this New Covenant church fellowship in forgiveness.
2. “Likened unto a certain king,” (homoiothe anthropo basilei) “Is likened (to), similar to, or favorably compared with a certain king,” or a specific king. Only a monarch has so many debtors as this to forgive.
3. “Which would take account of his servants.” (hos elthelesen sunatai logon meta ton doulon autou) “Who decided to settle accounts with his servants,” to clear up what they owed him, what debts he held against them, Romans 13:8; 1 Corinthians 4:2.

Matthew 18:24

1. “And when he had begun to reckon,” (arksamenou de autou sunairein) “Then as he began to review accounts,” comparing receipts and returns,
2. “One was brought unto him,” (prosechthe eis auto) “One was brought to him,” face to face, because he would not come; He was a debt-dodger. All men, one day, must be brought before God, to give account of their decisions and deeds of life, Ecclesiastes 12:13-14; Romans 12:14.
3. “Which owed him ten thousand talents.” (opheiletes murion talanton) “Who was a debtor of ten thousand talents,” who owed him twelve million dollars, whose debts stood out against, above all others. The Easterner was known to utterly trust, when he did trust. And when he loses confidence, it is forever. This one owed more than he could ever repay, yet he was offered pardon of his total debt. This is grace, Ephesians 3:20; for where sin abounded grade did much more abound, Romans 5:20.

Matthew 18:25

1. “But forasmuch as he had not to pay,” (me echontos de autou apodounai) “Yet as he had not (any money or property) to repay,” or to pay off the huge debt that he had accumulated, amounting to near twelve million dollars.
2. “His lord commanded him to be sold,” (ekeleusen auton ho kurios prathenai) “The lord commanded him to be sold,” instructed that he be auctioned off, according to Mosaic Law, Exodus 22:3; Leviticus 25:39; Leviticus 25:47; Deuteronomy 15:12; Men may sell themselves to do evil, 1 Kings 21:20; 2 Kings 17:17.
3. “And his wife, and children, and all that he had,” (kai ten gunaika kai ta tekna kai panta hosa echei) “And that his wife and all the children and all (whatever) he had,” as provided Leviticus 25:39, and acknowledged, 2 Kings 4:1; 2 Kings 4:7. A wife and children were mortgage chattel, or salable property, in ancient times.
4. “And payment to be made.” (kai apodothenai) “And (from the auction) to repay the debt,” to redeem the ,debt, to bring the account current, for the Lord “requireth that which is past,” Ecclesiastes 3:15. It is not enough to resolve to pay all obligations in the future. Past debts and sins alike must be disposed of in some honorable manner, Matthew 12:36.

Matthew 18:26

1. “The servant therefore fell down, and worshipped him, saying,” (pesion dun ho doulos prosekunei suto legon) “Falling down in response the slave-servant did obeisance to him,” to his lord, to whom he was so terribly indebted,” repeatedly saying," begging, in fear, sorrow, agony, and despair, Psalms 145:18-19.
2. “Lord, have patience with me,” (makrothumeson epi moi) “Do defer anger upon me,” just give me time, as if he had not already long imposed on the goodness of his kingly lord, Romans 2:4-5.
3. “And I will pay thee all.” (kai panta apodose soi) “And I will repay to you all claims against me,”’ my wife and my children. This is an acknowledgment, that toe claim was just, Romans 3:19. How many sinners want to pay up long accumulated sin debts, debts of long ingratitude to God, by mere moral reformation, or religious ceremonies, etc., seeking to be their own savior! Romans 10:3; Luke 18:9-14; Revelation 3:17. The prodigal-son-way is the only real way one may, say all, saying, “make me as one of thy servants,” one you have bought out of the slave Market, Luke 15:19.

Matthew 18:27

1. “Then the lord of that servant,” (de ho kurios tou doutou ekeinou) “Then (in response) the lord of that heavily indebted servant,” of that fear -stricken, despairing beggar.
2. “Was moved with compassion,” (solagchinistheis) “Was filled with tenderness,” was emotionally moved, with pity and compassion for his state of bankruptcy, Isaiah 1:4-5; Romans 3:9-19; Romans 3:23.
3. “And loosed him,” (apelusen auton) “And he ‘released him,” from the auction block, from being sold together with his wife and children, Matthew 18:25, though his ever repaying the debt was hopeless.
4. “And forgave him the debt.” (kai to daneion apkeken auto) “And he forgave him the loan,” just canceled the ten thousand talent debt, as a gift to the man and his family. He liberated or set them free from fear, and from a legal obligation that they had accumulated, Psalms 130:4. Note the steps of Divine forgiveness:
5. First, moved with compassion.
6. Second, he set him free, released from prison.
7. Third, he voluntarily, freely canceled the debt. This is how Jesus forgives sinners, Ephesians 1:7; Titus 2:14; Ephesians 4:32.

Matthew 18:28

1. “But the same servant went out,” (ekselthon de ho doulos ekeinos) “Then that very servant upon going out,” or when he had gone away, free of debt, having been forgiven his huge debt. Yet he went, after having received this lesson in forgiveness.
2. “And found one of his fellowservants.” (heuren hena ton sundaulon autou) “Found one of his colleagues or very close slave workers, a fellow-slave.
3. “Which owed him an hundred pence:” (hos opheilen auton hekaton denarii) “Who owed him one hundred denari,” or pence, about one millionth part of what he had owed his kingly lord.
4. “And he laid, hands on him, and took him, by the throat, saying,” (kai kratesas auton epnigen legon) “And he grabbed him by the throat (or throttled) him, repeatedly demanding;” He “collared” him, and roughed him up harshly, in a brutal manner, allowed by ancient custom and Roman law.
5. “Pay me that thou owest” (apodos ti opheileis) “Repay (to me) what you owe,” and do it now, was the tone of harsh demand, an intolerant demand, devoid of reciprocal compassion that the king had shown him regarding his debt that was a mountain beside a molehill in comparison with that his fellow-servant owed him, Matthew 18:25; Matthew 18:27.

Matthew 18:29

1. “And his fellowservant fell down at his feet,” (peson oun ho sundoulos autou)’ “Whereupon the colleague-servant or fellow-slave, of his equal in rank, fell before him,” prostrate at his feet, of one his equal, not the king or lord.
2. “And -besought him, saying,” (parekalei auton legon) “Appealed to him very personally, repeatedly requesting,”
3. “Have patience with me,” (makrothumeson ep’ emoi) “Defer (your anger) over me,” let up, let go of the choking me, give me time. These are the same words of plea he had made to the king shortly before, Matthew 18:26; James 5:11; 1 Peter 1:3.
4. “And I will pay thee all.” (kai apodoso soil “And I will dole out or over to you,” will repay you the hundred pence; I will return every penny to you, if you will just give me a little time; But he showed no mercy, Micah 6:8; Habakkuk 3:2; Matthew 5:7; James 2:13.

Matthew 18:30

1. “And he would not:” (hode ouk ethelen) “Then he would not let go of the choke-hold,” or release the man for a moment of arrangements to raise the pay-off. What a cold ingratitude for what his lord had done for him!
2. “But went and cast him into prison,” (alla apelthon ebalen auton eisphulaken) “But going away (with him) he threw him in prison,” without mercy or compassion, because of the 100 pence debt, so minute in comparison with what he had owed and had forgiven to him, Matthew 18:25; Matthew 18:27.
3. “Till he should pay the debt.” (heos apodo to opheibomenon) “Until he should pay the debt that was due,” apparently by arrangements of friends or members of his family. He was tyrannical in nature, despising the goodness, that had been shown to him, Romans 2:4-5.

Matthew 18:31

1. “So when his fellowservants saw what was done,” (idontes oun hoi sundouloi autou ta genomena) “Therefore when his fellow or colleagues as slaves also saw what had taken place,” when they realized the import of what had happened right before their eyes.
2. “They were very awry,” (elupethesan sphodra) “They were grieved exceedingly,” or very deeply annoyed at what this forgiven one had done, to his so small a creditor, at him who had obtained mercy, but shown none.
3. “And came and told unto their lord,” (kai elthontes diesaphesan to kurio heauton) “All the things that had taken place,” after he had forgiven the first servant of a ten thousand talent debt, or a debt of about twelve million dollars. Even the servants saw the intolerable injustice in this act and felt morally obligated to report it, Psalms 119:53; Psalms 119:158; Ezra 9:2-3.

Matthew 18:32

1. “Then his lord, after that he had called him, said unto him,” (tote proskalesamenos auton ho kurios autou legei auto) “Then (at once) his lord called him back before him and said pointedly to him;” When he had heard of the cold hearted pressure he had put on that servant who had owed him, having roughed him up, and had him put in prison, until he had repaid all his smaller debts, Matthew 18:28; Matthew 18:31.
2. “ O thou wicked servant,” (doule ponere) “You wicked slave,” you snake-hearted slave, Matthew 18:29; Jeremiah 17:9.
3. “ I forgave thee all that debt," (pasan ten opheilen ekeihe apheka soi) “I forgave you all that debt,” your great ten thousand talent debt against you, your wife, and your children, when I might have imprisoned you for an indefinite period, and sold them to reduce your debt, 2 Kings 41; I did not press against you the letter of the law, but showed you pity, Nehemiah 5:7-8.
4. “Because thou desiredst me:” (epei parekalesas me) “ Because you literally begged me to do it," and I had pity or compassion toward you, because of your appeal, not because you deserved it, Matthew 18:26-27. The king was willing to forgive and overlook his squandering and dishonesty in money matters, but not villanly and inhumanly such as this creature of ingratitude had shown.

Matthew 18:33

1. “Shouldest not thou also,” (ouk edi kai se) “Did it not also behoove or become you,” to show a little gratitude for the mercy I showed you? Matthew 5:7 asserts that the merciful shall be, blessed or “obtain mercy.”
2. “Have had compassion on thy fellowservant,” (eleesai ton sudoulon sou) “To pity (show compassion) to your colleague-slave,” the fellow slave who was close to you in daily labors, as I did to you? This was and is the attitude or spirit of Jesus Christ, relating to such matters of compassion and forgiveness of more than seven times, Matthew 18:21; 2 Corinthians 1:3-4.
3. “Even as I had pity on thee?” (hos kago se eleesa) “Just as I pitied or showed care or compassion to you?” in forgiving all your debt, Matthew 18:27; Ephesians 4:30-32.

Matthew 18:34

1. “And his lord was wroth,” (kai orgistheis ho kurios autou) “And being angry or incensed with disgust, his lord,” for ones sins “will find him out,” and one shall surely “reap” what he sows, Numbers 32:23; Galatians 6:7-8. This impulsive debtor did not attempt to practice the golden rule, after himself having received mercy, Matthew 7:12; Luke 6:31.
2. “And delivered him to the tormentors,” (paredoken auton tois basanitais) “Delivered him or turned him over to the tormentors,” more than jailers, to those who had the legal right to treat him with severity by scourging, chains in prison, and unpalatable diet, and a rough bed, to make the wretch as miserable as possible, James 2:13.
3. “Till he should pay all that was due unto him.” (heos hou apodo pan to ophellomenon auto) “Until he should repay all the thing (ten thousand talents) that he owed his lord,” to pay for his own moral, ethical, and legal obligations, all that was coming to him, now that he had shown no gratitude for the benefit that was afforded him in forgiveness; “for if ye forgive not men of their trespasses,” their wrongs against you, even seventy times seven, neither will God forgive you of your trespasses," as brethren against brethren, Matthew 6:14-15.

Matthew 18:35

1. “So likewise shall my heavenly Father do also unto you,” (hou tos kai ho pater nou ho ouranios poiesie humin) “Even so my heavenly Father will do to you all,” in the same spirit or principle. If there is a second sin against the Holy Ghost, this appears to be it, Matthew 12:31-32; Proverbs 21:13; Matthew 6:12; Leviticus 19:18; Ephesians 4:2-3.
2. “If ye from your hearts,” (ean me apo ton kardion humon) “Unless from your hearts,” in affectionate sincerity, not outward sham, Colossians 3:13; For if “I regard (hold in regard) iniquity in my heart the Lord will not hear,” or heed me, Psalms 66:18.
3. “Forgive not every one his brother their trespasses.” (aphete hekastos to adelpho autou) “You all, forgive, not each one his brother,” of his debts of wrong he has done to you, Mark 11:25-26; one who has been overtaken in a fault, even repeatedly, Galatians 6:1-2. This story, from natural life, is a picture of what God will do to those who forgive not one another, as taught Matthew 6:12-15; Matthew 7:12.