"The Parables. No. 11. The Wicked Servant (Matt, xviii. 23-35)" by Charles H.
Welch in The Berean Expositor circa 1914-15


We have learned that the series of parables which we are about to consider are
linked together by a common theme, the disclosure of the temper and spirit of
Israel and the causes which led up to their rejection of the Lord Jesus, and
the rejection in turn of themselves from their position as an elect nation
before God.  The parable was spoken in answer to Peter's question:-

"Lord, how oft shall my brother sin against me, and I forgive him?  Till seven
times?"

It seems that Peter felt the responsibility of the charge laid upon him.  In
Matt. xvi. 19 the Lord had said to him :-

"I will give unto thee the keys of the kingdom of the heavens ...... and
whatsoever thou shalt loose on earth shall be loosed in heaven."

The words are repeated in Matt. xviii. 18, the singular "thou" being changed
to the plural "ye," and are there linked by the Lord to the question of
forgiving an offending brother.  Another link with the original commission to
Peter as given in Matt. xvi. is the reference to the church.  Matt. xvi. 18
and xviii. 17 are the only references to the church (or ekklesia) in the
Gospel of Matthew, and in both passages the reference is linked with this
power of binding and loosing, and with the kingdom of the heavens.

It seems that Peter was not merely asking the question for his own private
information, but was urged to inquire by reason of the great responsibility he
felt at having the keys of the kingdom committed to him, and the power in a
special manner of binding and loosing connected therewith.  How long should he
exercise forbearance and forgiveness?  The Rabbis taught from Amos. i. 3, &c.,
to forgive three times and no more.  This seems to receive some colour from
the words of the Lord in Matt. xviii. 15-17:-

(1). "Between thee and him alone," then
(2). "If he will not hear, take with thee one or two more," then
(3). "If he neglect to hear the church, let him be unto thee as an heathen man
and a publican."

Peter seemed to realize something of the new spirit, and ventures to put a
tentative reply to his own question by saying, "Till seven times?"  If Peter
had any hesitancy in advancing beyond the tether of Rabbinical teaching it was
entirely dispelled by the glorious fulness given in the Lord's answer, "I say
not unto thee, Until seven times, but, Until seventy times seven."  These
words seem to refer back to two passages of Old Testament Scripture, both
written during the times of the Gentiles, the one uttered before the nation of
Israel had been formed, the other after they had been taken captive to
Babylon.

The first reference is Gen. iv. 24, "If Cain shall be avenged sevenfold, truly
Lamech seventy and sevenfold."  Lamech is often spoken of as arrogating to
himself divine prerogatives; it may be, however, that he has been blamed by
Commentators for that which he did not intend.  Cain was protected by the
Lord, a token was appointed for him in mercy (nearly every one speaks of the
"brand of Cain" as though God set a mark upon him in wrath), the word "mark"
in Gen. iv. 15 being the word "token", used of the "bow" in the clouds (Gen.
ix. 12), and of the "blood" of the passover (Exod. xii. 13).  Lamech seems to
say to his wives, Be still, fear not, for if Cain who was a murderer was thus
protected by a sevenfold avenging, surely I shall be avenged seven and
seventyfold; for the words relative to the slaying and wounding in verse 23
may indicate a query rather than state a fact.  There seems to be an emphasis,
markedly so in the case of Cain, upon the great longsuffering and mercy of our
gracious God.

The other reference to this seventy times seven is found in Dan. ix., and
there in a light infinitely worse than that of Cain or of Lamech.  The Lord
intervenes and tells the anxious prophet that his prayers shall receive an
abundant answer.  Daniel had prayed for the forgiveness of his people (ix.
19), and in answer the angel Gabriel is sent to reveal the future of his
people to him.  "Seventy-sevens are severed off upon thy people and upon thy
holy city."  Seventy-sevens -- the period of time seems to convey also some
lesson of the Lord's longsuffering and forbearance with His rebellious people.
If ever a people could be expected to exercise forgiveness to others Israel
surely should be the first, for have they not had extended to them untold
forbearance from a longsuffering God?  The Lord did not omit this from the
kingdom prayer of Matt. vi. "Forgive us our debts, as we forgive our debtors"
has a direct bearing upon the parable of the servant who, having been forgiven
"all that debt," would not forgive his fellow-servant who was his debtor to a
much less extent.  How many of our readers could say, without reference, what
one clause of the Lord's prayer is immediately expanded after the conclusion
of the petition?  It is not the reference to hallowing the Name, nor the
coming kingdom, but just this very clause:-

"For if ye forgive men their trespasses, your heavenly Father will also
forgive you, but if ye forgive not men their trespasses, neither will your
Father forgive your trespasses."

These words are echoed in the closing verse of Matt. xviii.  Here in this
parable we have in all its hatefulness one of the factors of Israel's failure.
They forgave not; they were not forgiven.  Their measure of iniquity was
filled up when in their implacable antagonism to the widening mercy of God
they forbade the apostle to speak to the Gentiles that they might be saved,
and so wrath came upon them to the uttermost (I Thess. ii. 16).   This passage
from I Thessalonians should be read with the parable before us, when the
"wrath to the uttermost" echoed in the words, "His lord was wroth," and "till
he should pay all that was due unto him."  This last clause compels us to
consider another passage in the Sermon on the Mount, that message calculated
to reveal the failure of Israel's attempt at attaining a righteousness by law,
and to bring them to repentance.  In Matt. v. 22 the Lord says:-

"But I say unto you (in contradistinction to what had been taught them), that
whosoever is angry with his brother shall be liable to the judgment."

The words "without a cause" must be omitted; anger is to be "put away,"
whether with or without a cause. Continuing the Lord said:-

"Therefore, if thou bring thy gift to the altar and there rememberest that thy
brother hath ought against thee, leave there thy gift before the altar, and go
thy way, first be reconciled to thy brother, and then come and offer thy gift.
Agree quickly with thy prosecutor while thou art in the way with him .... and
thou be cast into prison.  Verily I say unto thee, thou shalt by no means come
out thence, *till thou hast paid the uttermost farthing*."

Verses 22-26 of Matt. v. must be considered together, the threefold punishment
in verse 22, Judges, Sanhedrin, and Gehenna of Fire being balanced by the
Judge, the Officer, and the Prison of verse 25.  "The uttermost farthing" is
parallel to the words of the parable, "all that was due."  These words are
entirely out of place, nay, they are absolutely untrue the moment they are
taken out of their dispensational setting, and are interpreted of the present
time.  Israel will pay to the uttermost farthing.  They did not forgive, and
the word is being fulfilled -- they are not being forgiven.  A day will come,
however, when the prison shall be opened, when the Lord shall say that Israel
has received double for all her sins (Isa. xl. 2).  There are many who repeat
the words, "forgive us our debts, as we forgive our debtors," who do not
believe that the Lord intended to put this principle in operation.  The
parable of the unforgiving servant is also the parable of the unforgiven
servant.  The forgiveness granted is cancelled, and payment in full demanded.
This is not evangelical doctrine, this is not the truth of the epistles of
Paul, it is on an entirely different platform and under an entirely different
economy.

We have considered the outlying context of the parable rather than the parable
itself; its interpretation is simple if we see its connection with Israel and
the kingdom.  As we consider the other parables of the series, further
illustration will be given of the factors which contributed to Israel's
rejection.  When the Lord Jesus was shamefully and cruelly crucified, even
then He said, "Father, forgive them, for they know not what they do."
Forgiveness of "all that debt" was proclaimed in the Acts to the very people
guilty of the blood of Christ, but Israel did not enter into blessing, the
keys that unlocked the doors of the kingdom closed them again, the loosing was
followed by binding, and Israel scattered and homeless, have been delivered
unto the tormentors until the Lord's own good time shall come.

Thanks be to God that the forgiveness granted under the dispensation of the
grace of God cannot be rescinded; we are not forgiven as we forgive others.
The teaching is reversed; we forgive others because, whether we forgive or
not, God in Christ has forgiven us (Eph. iv. 32).  For the help of those who
desire to take up the parable for detailed study the following outline may be
of service:-

Structure of Matt, xviii. 21-35.

A | 21,22. Question regarding forgiveness of a brother.

  B | 23-34. Parable applying the principle to the dispensational
    |        teaching concerning the kingdom of the heavens, and
    |        showing the principle of God's dealings with Israel.
    |
    | 1a | The King (23-26). The debt of 1,000 talents.
    |                        Command to pay.  Servant
    |                        falls down, says "Have
    |                        patience," and promises to
    |                        pay all.
    |
    | 1b | Forgiveness (27). Moved with compassion,
    |                        looses servant and forgives
    |                        debt.
    |
    | 2a | The Servant (28,29). The debt of 1,000 pence.
    |                           Taken by throat and payment
    |                           demanded. Fellow servant
    |                           falls down, says "Have
    |                           patience," and promises
    |                           to pay all.
    |
    | 2b | No forgiveness (30). Not moved with compassion.
    |                           Casts fellow-servant into
    |                           prison until debt is paid.
    |
    | 3a | The King (32,33). Servant reminded that all his
    |                        debt had been forgiven.
    |                        "I had pity."
    |
    | 3b | Forgiveness rescinded (34). Servant delivered to
    |                                  tormentors until payment
    |                                  made of all due.

A | 35. Application regarding forgiveness of a brother.