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THE UNMERCIFUL SERVANT
MEN in general think themselves sufficiently instructed in morality; but, for the most part, their views of it are very partial and defective. The duty of forgiving injuries is universally acknowledged; but few are aware to what an extent it is required of them. Peter, though a good man, needed much instruction on this head. He thought the limits he assigned to this principle were generous and ample; but our Lord rectified his judgment by an explicit declaration, and pointed out the grounds of his duty in an instructive parable.
From the words before us we are led to consider the extent, the reasonableness, and the necessity, of Christian forgiveness:
I. The extent—
[It does not forbid the execution of human laws, since magistrates are appointed of God on purpose to enforce them [Note: Rom_13:4.]: nor does it prohibit the just exercise of authority in parents or masters. But it must extend to all offences, however numerous, however heinous [Note: “Seventy times seven.”] — — — And proceed from a heart wholly divested of malice or resentment [Note: Pro_24:29.] — — — We need not indeed restore to our favour one who continues unworthy of it [Note: Luk_17:3-4.]; or forbear to punish him while he continues to merit our displeasure. But we must pity the offender while we punish the offence; and seek, in inflicting punishment, both his and the public good. We must feel towards him as an affectionate parent towards an offending child [Note: “From your hearts.”]. We must feel disposed to pray for him, and to cover, rather than expose, his faults [Note: Pro_24:17-18.]; and we must earnestly desire to behold in him such a disposition, as may open a way to perfect reconciliation with him.]
II. The reasonableness—
[Every man owes to God a debt that exceeds all calculation — — — Nor can the debt which any fellow-creature owes to us, bear any proportion to that which we owe to God [Note: Ten thousand talents amount to above four millions sterling; whereas a hundred pence are somewhat less than three guineas, Doddr. in loc.]. Yet we all hope to obtain of God a free remission and forgiveness; yea, provided we believe in Christ, our debt is already cancelled. Should not then a sense of mercy received, incline us to shew mercy? Should we “take a fellow-servant by the throat,” when the great Lord of all has spared us? Should we rigorously exact a few pence, when we have received a remission of ten thousand talents? It would be base indeed not to act towards an offending brother, as God has acted towards us, when we were enemies and rebels [Note: The Jubilee commenced on the day of atonement, to shew that men are then especially bound to exercise mercy, when they themselves have received mercy. Lev_25:9.].]
III. The necessity—
[There is an intimate connexion between the exercise of God’s mercy to us, and ours to others. Though our forgiving of others cannot merit forgiveness from God, yet it will certainly be followed by it. On the other hand, an unmerciful disposition towards others will be the certain means of excluding us from God’s favour [Note: Mat_6:14-15. Jam_2:13.]. It will cut us off from the enjoyment of the mercy we seemed to have obtained [Note: The parable must not be understood to say, that God revokes mercy, when he has once really pardoned us. See Rom_11:29. Heb_8:12.]. In uttering the Lord’s prayer, we shall even seal our own condemnation [Note: Mat_6:12.]. Let us then, if we desire to find mercy in the day of judgment, forgive others, as we hope to be forgiven [Note: Col_3:12-13.].]
Let us learn from hence,
1. How to obtain forgiveness for our own offences—
[We must not merely ask for patience in hopes of discharging our own debt: we must rather acknowledge our inability to pay one single mite; and implore at God’s hands a free and complete forgiveness. We must not however conclude from the parable, that there is no need of the mediation of Christ: it is through him alone that we can derive any blessings from God; but we must ask for mercy as a gift, instead of attempting to make any compensation for our own iniquities.]
2. How to obtain a forgiving temper towards others—
[If we know not what we ourselves merit at God’s hands, we shall be ready to think much of any injuries which we receive from others; but if once we become sensible of the greatness of our debt to God, and of the obligations he has laid us under by the free offers of his mercy, we shall feel no difficulty in exercising forbearance and forgiveness. Resentment cannot long dwell in the bosom of one who has tasted redeeming love. Let it then be our study to obtain a thorough knowledge of our own depravity, and to imitate the longsuffering, which we ourselves so richly experience.]