Opening
Matthew 18:21.
Matt. XVIII. 21.
Then Peter came to Him and said, "Lord, how many times shall my brother sin against me, and I forgive him? Up to seven times?" Jesus says to him, "I do not say to you, up to seven times, but up to seventy times seven."
Then came Peter to Him, and said, Lord, how oft shall my brother sin against me, and I forgive him? Till seven times? Jesus says unto him, I say not unto you, Until seven times, but, Until seventy times seven.
Peter thought he was suggesting something impressive, which is why he added, as if aiming at something great, "Until seven times?" For he is asking, how many times should I do this thing that You have commanded? If someone keeps sinning forever, but also keeps repenting forever when corrected, how many times do You command us to put up with this person? For regarding the other person who does not repent and does not acknowledge his own faults, You have set a boundary by saying, "Let him be to you as the heathen and the publican." But for this person it is no longer like that—instead You have commanded us to accept him.
Peter supposed he was saying something great, wherefore also as aiming at greatness he added, Until seven times? For this thing, says he, which You have commanded to do, how often shall I do? For if he forever sins, but forever when reproved repents, how often do you command us to bear with this man? For with regard to that other who repents not, neither acknowledges his own faults, You have set a limit, by saying, Let him be to you as the heathen and the publican; but to this no longer so, but You have commanded to accept him.
How often then should I put up with him when he is told about his faults and repents? Is seven times enough?
How often then ought I to bear with him, being told his faults, and repenting? Is it enough for seven times?
What then does Christ, the good God who loves humanity, say? I say to you, not until seven times, but until seventy times seven—not setting a specific number here, but indicating what is infinite, perpetual, and forever. For just as "ten thousand times" means "often," so it is here too. By saying "The barren has borne seven" (1 Samuel 2:5), Scripture means many. So He has not limited forgiveness by a number, but has declared that it is to be perpetual and forever.
What then says Christ, the good God, who is loving towards man? I say not unto you, until seven times, but, until seventy times seven, not setting a number here, but what is infinite and perpetual and forever. For even as ten thousand times signifies often, so here too. For by saying, The barren has borne seven, 1 Samuel 2:5 the Scripture means many. So that He has not limited the forgiveness by a number, but has declared that it is to be perpetual and forever.
This at least He indicated by the parable that follows. So that He might not seem to anyone to be commanding great and burdensome things by saying "seventy times seven," He added this parable. He did this both to lead them toward what He had said and to humble the person who was taking pride in this, and to show that the act was not burdensome but actually very easy. Therefore, let me add, He brought forward His own love toward humanity so that through the comparison, as He says, you might learn that even if you forgive seventy times seven, even if you continually pardon your neighbor for absolutely all his sins, your love toward humanity falls as short of God's boundless goodness as a drop of water compared to an endless sea—or rather, much more so. And you stand in need of this goodness, because you are to be judged and to give an account.
This at least He indicated by the parable that is put after. For that He might not seem to any to enjoin great things and hard to bear, by saying, Seventy times seven, He added this parable, at once both leading them on to what He had said, and putting down him who was priding himself upon this, and showing the act was not grievous, but rather very easy. Therefore let me add, He brought forward His own love to man, that by the comparison, as He says, you might learn, that though thou forgive seventy times seven, though thou continually pardon your neighbor for absolutely all his sins, as a drop of water to an endless sea, so much, or rather much more, does your love to man come short in comparison of the boundless goodness of God, of which you stand in need, for that you are to be judged, and to give an account.
Therefore He also continued by saying, The Kingdom of Heaven is like a certain king who wanted to settle accounts with his servants. And when he began to reckon, one was brought to him who owed him ten thousand talents. But since he had nothing with which to pay, the king commanded that he be sold, along with his wife and his children and everything he had.
Wherefore also He went on to say, The Kingdom of Heaven is likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, he commanded him to be sold, and his wife, and his children, and all that he had.
Then after this man had received the benefit of mercy, he went out and grabbed his fellow-servant by the throat—a man who owed him a hundred pence. And by doing these things, he provoked his lord and caused him to throw him back into prison until he should pay off the entire debt.
Then after this man had enjoyed the benefit of mercy, he went out, and took by the throat his fellow-servant, which owed him an hundred pence; Matthew 18:28 and having by these doings moved his lord, he caused him to cast him again into prison, until he should pay off the whole.
Do you see how great the difference is between sins against man and sins against God? The difference is as great as between ten thousand talents and a hundred pence—or actually much greater. This difference comes both from the difference between the persons sinned against and from the constant succession of our sins. For when a man looks at us, we hold back and shrink from sinning, but when God sees us every day, we do not stop ourselves; instead we do and say everything without fear.
Do you see how great the difference between sins against man and against God? As great as between ten thousand talents, and a hundred pence, or rather even much more. And this arises both from the difference of the persons, and the constant succession of our sins. For when a man looks at us, we stand off and shrink from sinning: but when God sees us every day, we do not forbear, but do and speak all things without fear.
But our sins become more serious not only for that reason, but also because of the benefit and honor we have received.
But not hereby alone, but also from the benefit and from the honor of which we have partaken, our sins become more grievous.
And if you want to learn how our sins against Him amount to ten thousand talents, or actually much more, I will try to show this briefly. But I fear that I might give greater security to those who are inclined to wickedness and love to sin continually, or I might drive the gentler people to despair, and they might repeat that saying of the disciples: who can be saved?
And if you are desirous to learn how our sins against Him are ten thousand talents, or rather even much more, I will try to show it briefly. But I fear lest to them that are inclined to wickedness, and love continually to sin, I should furnish still greater security, or should drive the meeker sort to despair, and they should repeat that saying of the disciples, who can be saved?
Nevertheless, despite all this, I will speak in order to make those who pay attention more secure and more gentle. For those who are incurably sick and beyond feeling do not abandon their own carelessness and wickedness even without these words of mine. And if they derive from this an even greater opportunity for contempt, the fault is not in what is said but in their insensibility. For what is said is surely enough both to restrain those who pay attention to it and to pierce their hearts. And the gentler sort, when they see on the one hand the greatness of their sins and also learn on the other hand the power of repentance, will cling to it all the more. Therefore it is necessary to speak.
Nevertheless for all that I will speak, that I may make those that attend more safe, and more meek. For they that are incurably diseased, and past feeling, even without these words of mine, do not depart from their own carelessness, and wickedness; and if even from hence they derive greater occasion for contempt, the fault is not in what is said, but in their insensibility; since what is said surely is enough both to restrain those that attend to it, and to prick their hearts; and the meeker sort, when they see on the one hand the greatness of their sins, and learn also on the other hand the power of repentance, will cleave to it the more, wherefore it is needful to speak.
I will speak then, and will lay out our sins—both those in which we offend against God and those in which we offend against men. I will lay out not each person's individual sins, but those that are common to all. After that, let each person add his own sins from his conscience.
I will speak then, and will set forth our sins, both wherein we offend against God, and wherein against men, and I will set forth not each person's own, but what are common; but his own let each one join to them after that from his conscience.
And I will do this, having first set forth the good deeds of God toward us. What then are His good deeds? He created us when we did not exist, and made all visible things for our sake: heaven, sea, air, and everything in them—living creatures, plants, seeds. For we must speak briefly, given the limitless ocean of His works. Into us alone of all creatures on earth He breathed a living soul such as we have. He planted a garden, He gave a helper, He set us over all the animals, He crowned us with glory and honor.
And I will do this, having first set forth the good deeds of God to us. What then are His good deeds? He created us when we were not, and made all things for our sakes that are seen, Heaven, sea, air, all that in them is, living creatures, plants, seeds; for we must needs speak briefly for the boundless ocean of the works. Into us alone of all that are on earth He breathed a living soul such as we have, He planted a garden, He gave a help-meet, He set us over all the brutes, He crowned us with glory and honor.
After that, when humanity was ungrateful toward its benefactor, He granted them an even greater gift.
After that, when man had been unthankful towards his benefactor, He vouchsafed unto him a greater gift.
Do not focus only on the fact that He cast man out of paradise, but also consider the benefit that came from it. For after casting him out of paradise, and after performing countless good works and accomplishing His various dispensations, He sent even His own Son for the sake of those who had been helped by Him yet were hating Him, and He opened Heaven to us, and revealed paradise itself, and made us sons—us who were enemies and ungrateful.
2. For look not to this only, that He cast him out of paradise, but mark also the gain that arose from thence. For after having cast him out of paradise, and having wrought those countless good works, and having accomplished His various dispensations, He sent even His own Son for the sake of them that had been benefited by Him and were hating Him, and opened Heaven to us, and unfolded paradise itself, and made us sons, the enemies, the unthankful.
That's why it would be fitting even now to say, "O the depth of the riches both of the wisdom and knowledge of God!" Romans 11:33
Wherefore it were even seasonable now to say, O the depth of the riches both of the wisdom and knowledge of God! Romans 11:33
And He also gave us baptism for the forgiveness of sins, deliverance from punishment, and an inheritance in the kingdom. He promised countless good things for doing what is right, extended His hand, and poured out His Spirit into our hearts.
And He gave us also a baptism of the re mission of sins, and a deliverance from vengeance, and an inheritance of a kingdom, and He promised numberless good things on our doing what is right, and stretched forth His hand, and shed abroad His Spirit into our hearts.
What then? After so many and such great blessings, what should our disposition be? Even if we died for Him every single day—for Him who loves us so much—would we be making due repayment, or rather, would we even be repaying the smallest portion of what we owe? Not at all, because even this too turns out to be for our own benefit.
What then? After so many and such great blessings, what ought to be our disposition; should we indeed, even if each day we died for Him who so loves us, make due recompense, or rather should we repay the smallest portion of the debt? By no means, for moreover even this again is turned to our advantage.
How then are we disposed, when our disposition ought to be like this? Each day we insult His law. But do not be angry if I speak freely against those who sin, for I will accuse not only you but also myself.
How then are we disposed, whose disposition ought to be like this? Each day we insult His law. But be ye not angry, if I let loose my tongue against them that sin, for not you only will I accuse, but myself also.
Where then do you want me to begin? With slaves or with free people? With those who serve in the military or with civilians? With rulers or with those they rule? With women or with men? With the elderly or with the young? With what age group? With what people? With what social class? With what occupation?
Where then would ye that I should begin? With the slaves, or with the free? With them that serve in the army, or with private persons? With the rulers, or with the subjects? With the women, or with the men? With the aged men, or with the young? With what age? With what race? With what rank? With what pursuit?
Would you like me to begin with those who serve as soldiers? What sin do they not commit every day—insulting, reviling, acting like madmen, profiting from other people's misfortunes, behaving like wolves, never free from offenses unless someone could say the sea is also without waves? What passion does not disturb them? What disease does not besiege their soul?
Would ye then that I should make the beginning with them that serve as soldiers? What sin then do not these commit every day, insulting, reviling, frantic, making a gain of other men's calamities, being like wolves, never clear from offenses, unless one might say the sea too was without waves. What passion does not trouble them? What disease does not lay siege to their soul?
They show jealousy toward their equals, and they envy and pursue vainglory. Toward those under their authority, their disposition is greedy. But toward those who have legal cases and run to them as to a harbor, they behave like enemies and oath-breakers. How many robberies exist among them! How many frauds! How many false accusations and base acts! How much servile flattery!
For to their equals they show a jealous disposition, and they envy, and seek after vainglory; and to those that are subject to them, their disposition is covetous; but to them that have suits, and run unto them as to a harbor, their conduct is that of enemies and perjured persons. How many robberies are there with them! How many frauds! How many false accusations, and meannesses! How many servile flatteries!
Come, let us apply the law of Christ to each situation. He who says to his brother, "You fool," will be in danger of hell fire. He who has looked at a woman to lust after her has already committed adultery with her. Unless someone humbles himself as a little child, he will not enter into the Kingdom of Heaven.
Come then, let us apply in each case the law of Christ. He that says to his brother, You fool, shall be in danger of hell fire. Matthew 5:22 He that has looked on a woman to lust after her, has already committed adultery with her. Matthew 5:28 Unless one humble himself as the little child, he shall not enter into the Kingdom of Heaven.
But these people actually cultivate arrogance, becoming more fierce than wild beasts toward those who are subject to them, who are delivered into their hands, who tremble at them and are afraid of them. They do nothing for Christ's sake, but everything for the belly, for money, for vainglory.
But these even study haughtiness, becoming towards them that are subject to them, and are delivered into their hands, and who tremble at them, and are afraid of them, more fierce than a wild beast; for Christ's sake doing nothing, but all things for the belly, for money, for vainglory.
Can one truly count up in words the wrongs of their actions? What should one say about their decisions, their laughter, their inappropriate conversations, their filthy language? But about covetousness one cannot even speak. For just as the monks on the mountains do not even know what covetousness is, so neither do these—but in the opposite way. For the monks, because they are far removed from the disease, do not know the passion, but these, because they are so extremely intoxicated with it, do not even perceive how great the evil is. For this vice has so pushed aside virtue and exercises tyranny that it is not even considered a serious charge by those madmen.
Can one indeed reckon up in words the trespass of their actions? What should one say of their decisions, their laughter, their unseasonable discourses, their filthy language? But about covetousness one cannot so much as speak. For like as the monks on the mountains know not even what covetousness is, so neither do these; but in an opposite way to them. For they indeed, because of being far removed from the disease, know not the passion, but these, by reason of being exceedingly intoxicated with it, have not so much as a perception how great the evil is. For this vice has so thrust aside virtue and tyrannises, that it is not accounted so much as a heavy charge with those madmen.
But would you like us to leave these people aside and look at others of a milder sort? Come then, let us examine the class of workers and craftsmen. For these above all seem to live by honest work and the sweat of their own brow. But even these, when they do not watch themselves carefully, gather many evils from this source. For they bring the dishonesty that comes from buying and selling into their honest work, and often add oaths, lies under oath, and falsehoods to their greed, and they are occupied only with worldly things and remain fixed on earthly matters. While they do everything to acquire money, they do not pay much attention to giving to those in need, always wanting to increase their possessions. What can one say about the insults spoken concerning such matters, the abuse, the loans, the profits from charging interest, the business deals full of petty trading, the shameless buying and selling?
But will you, that we leave these, and go to others of a gentler kind? Come then, let us examine the race of workmen and artisans. For these above all seem to live by honest labors, and the sweat of their own brow. But these too, when they do not take heed to themselves, gather to themselves many evils from hence. For the dishonesty that arises from buying and selling they bring into the work of honest labor, and add oaths, and perjuries, and falsehoods to their covetousness often, and are taken up with worldly things only, and continue riveted to the earth; and while they do all things that they may get money, they do not take much heed that they may impart to the needy, being always desirous to increase their goods. What should one say of the revilings that are uttered touching such matters, the insults, the loans, the usurious gains, the bargains full of much mean trafficking, the shameless buyings and sellings.
But would you like us to leave these people too and move on to others who seem more just? Who are they? Those who own land and harvest the wealth that comes from the earth. And what could be more unjust than these? For if anyone were to examine how they treat their wretched and exhausted laborers, he will find them more cruel than savages. For upon those who are starving with hunger and toiling throughout their entire lives, they impose constant and unbearable payments, and they lay laborious burdens on them, and they treat their bodies like donkeys or mules, or rather like stones, allowing them not even to catch their breath a little. Whether the earth produces a yield or does not produce a yield, they wear them out just the same and grant them no relief. And what could be more pitiable than this: when after having labored throughout the whole winter and been consumed by frost and rain and sleepless nights, they depart with empty hands, and moreover in debt, fearing and dreading more than famine and shipwreck the torments of the overseers, their dragging them about, their demands, their imprisonments, and the forced services from which no plea can deliver them!
3. But will you that we leave these too, and go to others who seem to be more just? Who then are they? They that are possessed of lands, and reap the wealth that springs from the earth. And what can be more unjust than these? For if any one were to examine how they treat their wretched and toil-worn laborers, he will see them to be more cruel than savages. For upon them that are pining with hunger, and toiling throughout all their life, they both impose constant and intolerable payments, and lay on them laborious burdens, and like asses or mules, or rather like stones, do they treat their bodies, allowing them not so much as to draw breath a little, and when the earth yields, and when it does not yield, they alike wear them out, and grant them no indulgence. And what can be more pitiable than this, when after having labored throughout the whole winter, and being consumed with frost and rain, and watchings, they go away with their hands empty, yea moreover in debt, and fearing and dreading more that this famine and shipwreck, the torments of the overlookers, and their dragging them about, and their demands, and their imprisonments, and the services from which no entreaty can deliver them!
Why should one even speak of how they make merchandise of them, or the shameful profits they gain from them? They fill winepresses and wine vats with their laborers' work and sweat, but do not allow them to take home even a small measure. Instead, they drain off all the fruits into the storage vessels of their wickedness and toss them a little money for it.
Why should one speak of the merchandise which they make of them, the sordid gains which they gain by them, by their labors and their sweat filling winepresses, and wine vats, but not suffering them to take home so much as a small measure, but draining off the entire fruits into the casks of their wickedness, and flinging to them for this a little money?
They also invent new forms of usury that are not even lawful according to pagan laws, and they draw up loan contracts filled with many curses. For they demand and exact not a hundredth part of the sum, but half of it, and this from someone who has a wife, is raising children, is a human being, and is filling their threshing floor and winepress through his own labor.
And new kinds of usuries also do they devise, and not lawful even according to the laws of the heathens, and they frame contracts for loans full of many a curse. For not the hundredth part of the sum, but the half of the sum they press for and exact; and this when he of whom it is exacted has a wife, is bringing up children, is a human being, and is filling their threshing floor, and their wine-press by his own toils.
But they do not consider any of these things. Therefore it would now be fitting to bring forward the prophet and say, "Be astonished, O Heaven, and be horribly afraid, O earth" (Jeremiah 2:12), to see what great brutality the human race has been madly driven!
But none of these things do they consider. Wherefore now it were seasonable to bring forward the prophet and say, Be astonished, O Heaven, and be horribly afraid, O earth, Jeremiah 2:12 to what great brutality has the race of man been madly carried away!
But I say these things not to blame craftsmen, farmers, or military service, but to blame ourselves. After all, Cornelius was a centurion, and Paul was a leatherworker who continued to practice his craft even after he began preaching, and David was a king, and Job possessed land and large revenues, and none of these things hindered any of them in the pursuit of virtue.
But these things I say, not blaming crafts, nor husbandry, nor military service, but ourselves. Since Cornelius also was a centurion, and Paul a worker in leather, and after his preaching practised his craft, and David was a king, and Job enjoyed the possession of land and of large revenues, and there was no hindrance hereby to any of these in the way of virtue.
Keeping all these things in mind and thinking about the ten thousand talents, let us now at least hurry to forgive our neighbors their small and insignificant debts. For we too must give an account of the commandments that have been entrusted to us, and we are not able to pay everything back, no matter what we might do. Therefore God has given us a way of repayment that is both ready and easy, and that is able to cancel all these things—I mean, not being vengeful.
Bearing in mind all these things, and considering the ten thousand talents, let us at least hence hasten to remit to our neighbors their few and trifling debts. For we too have an account to give of the commandments wherewith we have been trusted, and we are not able to pay all, no not whatever we may do. Therefore God has given us a way to repayment both ready and easy, and which is able to cancel all these things, I mean, not to be revengeful.
So that we may learn this lesson well, let us listen carefully to the whole parable, going through it in order. For there was brought to Him, it says, one who owed ten thousand talents, and when he had nothing to pay, He commanded him to be sold, along with his wife and his children. Why, I ask you? Not out of cruelty or inhumanity (for the loss fell back upon Himself, since she too was a slave), but out of unspeakable tenderness.
In order then that we may learn this well, let us hear the whole parable, going on regularly through it. For there was brought unto Him, it says, one which owed ten thousand talents, and when he had not to pay, He commanded him to be sold, and his wife, and his children. Wherefore, I pray you? Not of cruelty, nor of inhumanity (for the loss came back again upon himself, for she too was a slave), but of unspeakable tenderness.
His purpose is to frighten him with this threat so that it would bring him to beg for mercy, not so that he would actually be sold. For if He had done it with that intention, He would not have agreed to his request, nor would He have granted the favor.
For it is His purpose to alarm him by this threat, that He might bring him to supplication, not that he should be sold. For if He had done it for this intent, He would not have consented to his request, neither would He have granted the favor.
Why then did He not do this, or forgive the debt before the accounting? He wanted to teach him how many obligations He was delivering him from, so that in this way at least he might become gentler toward his fellow servant. For even though he learned the weight of his debt and the greatness of the forgiveness, he still went on seizing his fellow servant by the throat. If He had not disciplined him beforehand with such remedies, how far might his cruelty have gone?
Wherefore then did He not do this, nor forgive the debt before the account? Desiring to teach him, from how many obligations He is delivering him, that in this way at least he might become more mild towards his fellow servant. For even if when he had learned the weight of his debt, and the greatness of the forgiveness, he continued taking his fellow-servant by the throat; if He had not disciplined him beforehand with such medicines, to what length of cruelty might he not have gone?
What does the other servant say? "Have patience with me, and I will pay you all." His Lord was moved with compassion, released him, and forgave him the debt. Matthew 18:26-27
What then says the other? Have patience with me, and I will pay you all. And his Lord was moved with compassion, and loosed him, and forgave him the debt. Matthew 18:26-27
Do you see again His surpassing benevolence? The servant asked only for delay and postponement of the time, but He gave more than he asked—remission and forgiveness of the entire debt. For it had been His will to give it even from the beginning, but He did not want the gift to be His alone, but also to come through this man's request, so that he might not go away unrewarded. For the whole thing came from Him, although the other fell down before Him and prayed—the motive of the forgiveness showed this, for moved with compassion He forgave him. But still, even so, He wanted the other also to seem to contribute something, so that he might not be overwhelmed with shame, and so that he, being instructed through his own calamities, might be merciful to his fellow-servant.
Do you see again surpassing benevolence? The servant asked only for delay and putting off the time, but He gave more than he asked, remission and forgiveness of the entire debt. For it had been his will to give it even from the first, but he did not desire the gift to be his only, but also to come of this man's entreaty, that he might not go away uncrowned. For that the whole was of him, although this other fell down to him and prayed, the motive of the forgiveness showed, for moved with compassion he forgave him. But still even so he willed that other also to seem to contribute something, that he might not be exceedingly covered with shame, and that he being schooled in his own calamities, might be indulgent to his fellow-servant.
Up to this point the man was good and deserving of approval, for he confessed, promised to pay the debt, fell down before him, pleaded, condemned his own sins, and recognized how great the debt was. But what follows is unworthy of his earlier actions. For going out immediately—not after a long time, but immediately—while the benefit was still fresh upon him, he misused for wickedness the gift, that is, the freedom his master had given him.
4. Up to this point then this man was good and acceptable; for he confessed, and promised to pay the debt, and fell down before him, and entreated, and condemned his own sins, and knew the greatness of the debt. But the sequel is unworthy of his former deeds. For going out straightway, not after a long time but straightway, having the bene fit fresh upon him, he abused to wickedness the gift, even the freedom bestowed on him by his master.
For he found one of his fellow-servants who owed him a hundred pence, and took him by the throat, saying, "Pay me what you owe." Matthew 18:28
For, he found one of his fellow-servants, which owed him an hundred pence, and took him by the throat, saying, Pay me what you owe. Matthew 18:28
Do you see the master's kindness? Do you see the servant's cruelty? Listen, you who do these things for money. For if we must not do this for sins, how much more must we not do it for money.
Do you see the master's benevolence? Do you see the servant's cruelty? Hear, you who do these things for money. For if for sins we must not do so, much more not for money.
What does the other servant say? "Have patience with me, and I will pay you all." But he paid no attention even to the words that had saved him (for he himself had been delivered from the ten thousand talents when he said this), and he did not recognize even the harbor by which he had escaped shipwreck. The gesture of supplication did not remind him of his master's kindness, but he pushed all these things away, out of greed and cruelty and revenge, and became more fierce than any wild beast, seizing his fellow-servant by the throat.
What then says the other? Have patience with me, and I will pay you all. But he did not regard even the words by which he had been saved (for he himself on saying this was delivered from the ten thousand talents), and did not recognize so much as the harbor by which he escaped shipwreck; the gesture of supplication did not remind him of his master's kindness, but he put away from him all these things, from covetousness and cruelty and revenge, and was more fierce than any wild beast, seizing his fellow-servant by the throat.
What are you doing, man? Don't you see that you are making the demand against yourself, you are thrusting the sword into yourself, and you are revoking the sentence and the gift? But he considered none of these things, nor did he remember his own situation, nor did he give in, even though the request was not for equal things.
What doest thou, O man? Do you not perceive, you are making the demand upon yourself, thou an thrusting the sword into yourself, and revoking the sentence and the gift? But none of these things did he consider, neither did he remember his own state, neither did he yield; although the entreaty was not for equal objects.
One person was asking for forgiveness of ten thousand talents, the other for a hundred pence. One was his fellow-servant, the other was his lord. One received complete forgiveness, while the other asked only for delay—and he did not even grant him that much, for he threw him into prison.
For the one besought for ten thousand talents, the other for a hundred pence; the one his fellow-servant, the other his lord; the one received entire forgiveness, the other asked for delay, and not so much as this did he give him, for he cast him into prison.
When his fellow-servants saw what happened, they reported him to their lord. This kind of behavior is not pleasing even to human beings, much less to God. So those who owed nothing themselves shared in the sorrow.
But when his fellow-servants saw it, they accused him to their lord. Not even to men is this well-pleasing, much less to God. They therefore who did not owe, partook of the grief.
What then does their lord say? "O you wicked servant, I forgave you all that debt because you begged me; should you not also have had compassion, even as I had pity on you?"
What then says their lord? O thou wicked servant, I forgave you all that debt, because you desired besoughtest.] }}–>me; should not thou also have had compassion, even as I had pity on you?
Notice again the lord's gentleness. He reasons with him and defends himself, even though he is about to take back his gift—or rather, it was not he who took it back, but the one who had received it. Therefore he says, "I forgave you all that debt because you begged me; should you not also have had compassion on your fellow-servant?" For even if this seems hard to you, you should have looked to the benefit you have received and will receive. Even if the command is painful, you ought to consider the reward—not that he has wronged you, but that you have offended God, whom you reconciled through simple prayer. But if it is still painful for you to become friends with someone who has wronged you, falling into hell is far more painful. And if you had weighed one against the other, you would have realized that forgiving is a much lighter burden.
See again the lord's gentleness. He pleads with him, and excuses himself, being on the point of revoking his gift; or rather, it was not he that revoked it, but the one who had received it. Wherefore He says, I forgave you all that debt, because you desired me; should not thou also have had compassion on your fellow-servant? For even if the thing does seem to you hard; yet should you have looked to the gain, which has been, which is to be. Even if the injunction be galling, you ought to consider the reward; neither that he has grieved you, but that you have provoked God, whom by mere prayer you have reconciled. But if even so it be a galling thing to you to become friends with him who has grieved you, to fall into hell is far more grievous; and if you had set this against that, then you would have known that to forgive is a much lighter thing.
When he owed ten thousand talents, He did not call him wicked or reproach him, but showed him mercy. However, when he became harsh to his fellow servant, then He says, "O you wicked servant."
And whereas, when he owed ten thousand talents, he called him not wicked, neither reproached him, but showed mercy on him; when he had become harsh to his fellow-servant, then he says, O thou wicked servant.
Let us listen carefully, those of us who are greedy, for the word is spoken to us as well. Let us also listen, those who are merciless and cruel, because we are not being cruel to others but to ourselves. When you are inclined to seek revenge, remember that you are taking revenge against yourself, not against another person. You are binding up your own sins, not your neighbor's. Whatever you do to this person, you do it as a human being in this present life, but God does not act this way. Instead, He will take vengeance on you more powerfully, and with vengeance in the life to come.
Let us hearken, the covetous, for even to us is the word spoken. Let us hearken also, the merciless, and the cruel, for not to others are we cruel, but to ourselves. When then you are minded to be revengeful, consider that against yourself are you revengeful, not against another; that you are binding up your own sins, not your neighbors. For as to you, whatsoever you may do to this man, you do as a man and in the present life, but God not so, but more mightily will He take vengeance on you, and with the vengeance hereafter.
Since He handed him over until he should pay what was owed—that is, forever, for he will never repay it—the meaning is this: because you have not become better through the kindness shown to you, it remains that you be corrected through punishment.
For He delivered him over till he should pay that which was due, that is, for ever; for he will never repay. For since you are not become better by the kindness shown you, it remains that by vengeance thou be corrected.
And yet, "The graces and the gifts are without repentance," but wickedness has gained such power that it sets aside even this principle. What then could be more serious than being vengeful, when it clearly overthrows such a great gift of God?
And yet, The graces and the gifts are without repentance, but wickedness has had such power as to set aside even this law. What then can be a more grievous thing than to be revengeful, when it appears to overthrow such and so great a gift of God.
And he did not merely hand him over, but was angry. For when he commanded that the servant be sold, his words were not spoken in anger (therefore he did not actually carry it out), but were actually a very significant opportunity for showing kindness. But now the sentence comes from great indignation, vengeance, and punishment.
And he did not merely deliver him, but was angry. For when he commanded him to be sold, his were not the words of wrath (therefore neither did he do it), but a very great occasion for benevolence; but now the sentence is of much indignation, and vengeance, and punishment.
What then does the parable mean? "So likewise shall my Father do also unto you," He says, "if you from your hearts forgive not every one his brother their trespasses."
What then means the parable? So likewise shall my Father do also unto you, He says, if you from your hearts forgive not every one his brother their trespasses.
He does not say "your Father," but "my Father." For it is not fitting for God to be called the Father of someone who is so wicked and malicious.
He says not your Father, but my Father. For it is not meet for God to be called the Father of such a one, who is so wicked and malicious.
Two things, then, He requires here: both to condemn ourselves for our sins and to forgive others. He requires the former for the sake of the latter, so that forgiving may become easier. For the person who considers his own sins is more indulgent toward his fellow servant. And we must not merely forgive with our lips, but from the heart.
5. Two things therefore does He here require, both to condemn ourselves for our sins, and to forgive others; and the former for the sake of the latter, that this may become more easy (for he who considers his own sins is more indulgent to his fellow-servant); and not merely to forgive with the lips, but from the heart.
Let us not harm ourselves by seeking revenge. What pain has the person who hurt you actually caused compared to the harm you will inflict on yourself by holding onto your anger and bringing God's condemnation upon yourself? If you are alert and maintain self-control, the evil will come back on his own head, and he will be the one who suffers harm. But if you remain angry and resentful, you yourself will experience the harm—not from him, but from yourself.
Let us not then thrust the sword into ourselves by being revengeful. For what grief has he who has grieved you inflicted upon you, like you will work unto yourself by keeping your anger in mind, and drawing upon yourself the sentence from God to condemn you? For if indeed you are watchful, and keepest yourself under control, the evil will come round upon his head, and it will be he that will suffer harm; but if you should continue indignant, and displeased, then yourself will undergo the harm not from him, but from yourself.
Do not say that he insulted you, slandered you, and did countless wrongs to you. The more you list these things, the more you actually declare him to be a benefactor. He has given you an opportunity to wash away your sins, so that the greater the injuries he has done to you, the more he has become for you a cause of greater remission of sins.
Say not then that he insulted you, and slandered you, and did unto you ills beyond number; for the more you tell, so much the more do you declare him a benefactor. For he has given you an opportunity to wash away your sins; so that the greater the injuries he has done you, so much more is he become to you a cause of a greater remission of sins.
If we are willing, no one will be able to harm us—even our enemies will benefit us greatly. And why do I even speak of human beings? For what can be more wicked than the devil? Yet even from him we have a great opportunity to prove ourselves, as Job demonstrates. But if the devil has become a cause of crowns, why are you afraid of any human being as an enemy?
For if we be willing, no one shall be able to injure us, but even our enemies shall advantage us in the greatest degree. And why do I speak of men? For what can be more wicked than the devil; yet nevertheless, even hence have we a great opportunity of approving ourselves; and Job shows it. But if the devil has become a cause of crowns, why are you afraid of a man as an enemy?
Look at how much you gain by patiently enduring the hostile actions of your enemies. First and most important, freedom from sins; second, strength and patience; third, gentleness and kindness—for the person who doesn't know how to be angry with those who hurt him will be even more ready to serve those who love him. Fourth, to be constantly free from anger, which is worth more than anything else. For it's completely clear that whoever is free from anger is also delivered from the depression that comes from it, and won't waste his life on pointless struggles and sorrows. The person who doesn't know how to hate also doesn't know how to grieve, but will experience pleasure and countless blessings. So we actually punish ourselves by hating others, just as we benefit ourselves by loving them.
See then how much you gain, bearing meekly the spiteful acts of your enemies. First and greatest, deliverance from sins; secondly, fortitude and patience; thirdly, mildness and benevolence; for he that knows not how to be angry with them that grieve him, much more will he be ready to serve them that love him. Fourthly, to be free from anger continually, to which nothing can be equal. For of him that is free from anger, it is quite clear that he is delivered also from the despondency hence arising, and will not spend his life on vain labors and sorrows. For he that knows not how to hate, neither does he know how to grieve, but will enjoy pleasure, and ten thousand blessings. So that we punish ourselves by hating others, even as on the other hand we benefit ourselves by loving them.
Besides all these things, you will be respected and revered even by your very enemies, even if they are devils. Or rather, you will not even have an enemy as long as you maintain such a disposition.
Besides all these things, you will be an object of veneration even to your very enemies, though they be devils; or rather, you will not so much as have an enemy while you are of such a disposition.
But what is greater than all, and comes first, is that you gain the favor of God. If you have sinned, you will obtain pardon; if you have done what is right, you will obtain greater confidence. Let us therefore accomplish the goal of hating no one, so that God also may love us, so that even though we are in debt for ten thousand talents, He may have compassion and pity on us.
But what is greater than all, and first, you gain the favor of God. Should thou have sinned, you will obtain pardon; should you have done what is right, you will obtain a greater confidence. Let us accomplish therefore the hating no one, that God also may love us, that, though we be in debt for ten thousand talents, He may have compassion and pity us.
But have you been injured by him? Then pity him, do not hate him; weep and mourn, do not turn away from him. For you are not the one who has offended against God, but he is; you have even vindicated yourself if you endure it. Consider that Christ, when about to be crucified, rejoiced for Himself but wept for those who were crucifying Him. This ought to be our attitude as well; and the more we are injured, the more we should grieve for those who are injuring us. For many benefits arise for us from this, but the opposite for them.
But have you been injured by him? Pity him then, do not hate him; weep and mourn, do not turn away from him. For you are not the one that has offended against God, but he; but you have even approved yourself, if you endure it. Consider that Christ, when about to be crucified, rejoiced for Himself, but wept for them that were crucifying Him. This ought to be our disposition also; and the more we are injured, so much the more should we lament for them that are injuring us. For to us many are the benefits hence arising, but to them the opposites.
But did he insult you and strike you in front of everyone? Then he has disgraced and dishonored himself in front of everyone, and has opened the mouths of a thousand accusers, and for you he has woven more crowns, and gathered for you many people to proclaim your forbearance.
But did he insult you, and strike you before all? Then has he disgraced and dishonored himself before all, and has opened the mouths of a thousand accusers, and for you has he woven more crowns, and gathered for you many to publish your forbearance.
But did he slander you to others? What does this matter? God is the one who will demand an account, not those who heard it. He has given himself further cause for punishment, so that he must give an account not only for his own sins but also for what he said about you. He has brought a bad reputation on you among men, but he himself has incurred a bad reputation with God.
But did he slander you to others? And what is this? God is the one that is to demand the account, not they that have heard this. For to himself has he added occasion of punishment, so that not only for his own sins he should give account, but also of what he said of you. And upon you has he brought evil report with men, but he himself has incurred evil report with God.
And if these things aren't enough for you, consider that even your Lord was slandered both by Satan and by men, and this happened to those most loved by Him. And His Only-Begotten experienced the same thing again. That's why He said, "If they have called the Master of the house Beelzebub, how much more will they call those of His household."
And if these things are not sufficient for you, consider that even your Lord was evil reported of both by Satan and by men, and that to those most loved by Him; and His Only-Begotten the same again. Wherefore He said, If they have called the Master of the house Beelzebub, much more shall they call them of His household. Matthew 10:25
That wicked demon not only slandered Him, but was actually believed, and he slandered Him not in minor matters, but with the most serious reproaches and accusations. For he claimed that He was demon-possessed, and that He was a deceiver and an enemy of God.
And that wicked demon did not only slander Him, but was also believed, and slandered Him not in ordinary matters, but with the greatest reproaches and accusations. For he affirmed Him to be possessed, and to be a deceiver, and an adversary of God.
But have you done good and received evil in return? If so, do not lament and grieve for yourself, but especially for the one who has wronged you. Instead, rejoice for yourself, because you have become like God, who makes the sun rise on the evil and the good.
But have you also done good, and received evil? Nay, in respect of this most of all lament and grieve for him that has done the wrong, but for yourself rather rejoice, because you have become like God, Who makes the sun to rise upon evil and good. Matthew 5:45
But if following God seems beyond your reach—though for those who pay attention, even this is not difficult—nevertheless, if this appears too great for you, come, let us point you to your fellow servants: to Joseph, who endured countless sufferings yet showed kindness to his brothers; to Moses, who after their countless plots against him, prayed on their behalf; to the blessed Paul, who cannot even count what he suffered from them, yet is willing to be accursed for their sake; to Stephen, who was stoned and begged that this sin be forgiven them. After considering all these examples, cast away all anger, so that God may also forgive us all our sins through the grace and love for humanity of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, and honor, now and always, and for ever and ever. Amen.
But if to follow God is beyond you, although to him that watches not even this is hard; yet nevertheless if this seem to you to be too great for you, come let us bring you to your fellow-servants, to Joseph, who suffered countless things, and did good unto his brethren; to Moses, who after their countless plots against him, prayed for them; to the blessed Paul, who cannot so much as number what he suffered from them, and is willing to be accursed for them; to Stephen, who is stoned, and entreating this sin may be forgiven them. And having considered all these things, cast away all anger, that God may forgive us also all our trespasses by the grace and love towards man of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, might, honor, now and always, and world without end. Amen.