Matthew Chapter 18
Qualities and Attitudes of Kingdom Citizens
Matthew 18:1–4
The section begins with an important shift in tone from earlier chapters. While the Qumran community (who preserved the Dead Sea Scrolls) had a strict “Manual of Discipline” (designated 1QS by scholars), the Lord Jesus presents in Matthew chapter 18 something entirely different—not a list of rules, but principles and heart attitudes. These principles form the spiritual code of conduct for those in the Kingdom of Heaven. The Qumran sect sought to separate and elevate themselves through external observance. Christ, by contrast, points inward—to humility, servanthood, and care for others, especially “little ones.”
A. The Heart of a Child and Care for God’s Little Ones
1. Matthew 18:1 (NKJV):
"At that time the disciples came to Jesus, saying, 'Who then is greatest in the kingdom of heaven?'"
This question reveals the disciples’ preoccupation with rank and honor, perhaps stirred by their recent experiences, such as Peter’s unique role in the temple tax incident. Their concern was not how to serve in the Kingdom, but how to be seen as the greatest.
They evidently assumed that the Kingdom was imminent in a political sense and were positioning themselves accordingly. Their mindset was still worldly. Luke 9:46 records a similar episode where "a dispute arose among them as to which of them would be greatest." Charles Spurgeon commented insightfully: "He spoke of His abasement, they thought of their own advancement."
2. Matthew 18:2–4 (NKJV):
"Then Jesus called a little child to Him, set him in the midst of them, and said, 'Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.'"
Rather than pointing to one of the disciples as the “greatest,” Jesus draws a child into their midst—an intentional, visual rebuke to their pride. This child becomes a living illustration of what God values. In first-century Jewish culture, children held no legal status or social clout. They were dependent, unassuming, and lowly in the eyes of society.
Key Concepts:
"Unless you are converted": The word implies a turning—a change of direction, heart, and mindset. The disciples, and by extension all believers, must abandon worldly ambition and embrace humility.
"Become as little children": This is not about childishness but childlikeness—being humble, teachable, sincere, and dependent. It cuts against the grain of human pride. As R.T. France notes, “A child was a person of no importance in Jewish society… not one to be looked up to.”
"Humbles himself": Humility is not merely an outward act but an inward posture. Paul echoes this in Philippians 2:8 (NKJV): “And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.” Christ Himself modeled this humility.
Spiritual Application:
The disciples were debating positions in a political or military kingdom, but Christ shows that the Kingdom of Heaven is a spiritual kingdom, where the lowly are exalted and the proud are brought low. Greatness in this Kingdom is not about power, pedigree, or prominence—it is about humility and likeness to Christ.
Spurgeon rightly said, “Children do not try to be humble, but they are so; and the same is the case with really gracious persons.”
Summary Statement:
True greatness in the Kingdom of Heaven is not achieved through self-promotion but through humble submission to Christ and an attitude of childlike dependence. This is the attitude the Lord demands from all who would enter His Kingdom—and especially from those who would serve as leaders among His people.
B. Warning Against Causing Others to Stumble
Matthew 18:5–6 (NKJV)
“Whoever receives one little child like this in My name receives Me. But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.”
Following His exhortation on humility and childlike faith, Jesus now moves to speak of the moral responsibility believers have toward one another—especially toward those who are considered “little ones,” either in stature, age, or spiritual maturity.
a. "Whoever receives one little child like this in My name receives Me":
To receive a humble believer—a spiritual child—in the name of Christ is to receive Christ Himself. This is a sacred identification. Christ so identifies with His people that He regards any act of kindness or harm done to them as if done directly to Him.
This concept parallels Matthew 25:40 (NKJV), where Jesus says:
“Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.”
Thus, welcoming the humble is not merely an act of social grace—it is an act of reverence toward Christ. The “little child” in this context is symbolic not just of children biologically, but of any believer who walks in childlike faith and humility.
“They are not welcomed because they are great, wise, or mighty, but because they come in Jesus’ name—that is, they belong to Him.” (Carson)
“The essential fact in the transformation Christ works is that He changes the great ones into little children.” (Morgan)
b. "But whoever causes one of these little ones who believe in Me to sin":
This is one of the strongest warnings Jesus ever gave. The phrase "little ones" does not refer exclusively to children but to any disciple who demonstrates the childlike humility previously described.
To “cause to sin” (Greek: skandalizō) means to entrap, to ensnare, to cause one to stumble spiritually. Jesus teaches that it is one thing to sin oneself; it is another and far worse to draw others—especially the spiritually young—into sin.
This brings to mind Romans 14:13 (NKJV):
“Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way.”
To corrupt one of Christ’s little ones is to attack His very character and Kingdom.
c. "It would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea":
This hyperbolic image reflects the severity of the offense. Jesus speaks of a “millstone” (mylos onikos)—not the small household version but the large donkey-drawn grinding stone. To be thrown into the sea with such a stone fastened around the neck was a terrifying and hopeless fate.
In Jewish tradition, drowning was viewed with horror and reserved as a pagan, Roman form of execution—not Jewish. This made the statement even more shocking.
The image emphasizes that divine judgment upon one who leads others into sin is far worse than any earthly execution. This underscores the holiness of Christ’s people and the seriousness with which God protects them.
C. The Inevitability of Offenses—and the Guilt of the Offender
Matthew 18:7 (NKJV)
“Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!”
This verse presents a divine lament as well as a solemn warning. Jesus speaks plainly: the world will be filled with stumbling blocks—temptations, persecutions, false teachings, carnal traps. This is inevitable in a fallen, cursed creation under the sway of the evil one (1 John 5:19).
a. "Woe to the world because of offenses":
Here, “offenses” (Greek: skandala) refers to traps, enticements to sin, or things that cause one to stumble spiritually. This is the first "woe"—a word that expresses sorrow and compassion for a broken world that cannot escape the presence of sin.
Jesus’ lament reflects the world’s tragic state, echoing Genesis 6:5 (NKJV):
“Then the Lord saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually.”
“God hath so ordered it in the wisdom of his providence, that he will not restrain the lusts of all men’s hearts, but suffer some to walk in their own ways.” (Poole)
b. "But woe to that man by whom the offense comes":
The second "woe" is personal. Though sin is inevitable, those who become instruments of temptation or spiritual sabotage bear full responsibility. God does not excuse the means because of the fallen condition of the world.
As Romans 6:1–2 (NKJV) declares:
“What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it?”
This verse reaffirms both divine sovereignty and human accountability. While offenses must come as part of God's providential plan, this never absolves the guilty agent.
Implications:
This assures believers that God sees every offense and will bring judgment in His time.
It comforts the humble and the wronged by reminding them that vengeance belongs to the Lord (Romans 12:19).
It challenges the proud and careless, warning that leading others astray—even through influence, false teaching, or neglect—brings terrifying accountability.
Summary Statement:
Christ’s warning against causing His little ones to stumble is not mere metaphor. It is a divine threat of severe judgment, a testimony to the value God places on each humble believer. Kingdom citizens are called to be nurturing, not destructive; humble, not prideful; edifying, not ensnaring. The Lord guards His flock with zealous love—and holds every shepherd, teacher, and disciple accountable for how they influence others.
D. Radical Dealings with Sin and the Value of Every Soul
Matthew 18:8–9 (NKJV):
“If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire.”
Following His stern warning against causing others to sin, Jesus turns the focus inward. We are not only responsible for how we influence others—we are accountable for how we deal with sin in ourselves.
a. "Cut it off… cast it from you":
Jesus uses graphic and forceful language to emphasize the seriousness of sin. While He does not call for literal amputation, the metaphor is potent. Anything that facilitates or entices us into sin—be it habit, relationship, possession, or desire—must be decisively removed.
The issue is eternal life versus eternal judgment. Better to lose a part of one's worldly existence than to forfeit eternal life through unrepentant sin. This echoes Jesus’ earlier words in Matthew 5:29–30 (NKJV):
“If your right eye causes you to sin, pluck it out and cast it from you…And if your right hand causes you to sin, cut it off and cast it from you.”
The call is not to self-mutilation, but to radical spiritual surgery. The source of sin lies deeper—in the heart. Jeremiah 17:9 (NKJV) says, “The heart is deceitful above all things, and desperately wicked; who can know it?” Mere physical restraint cannot purify the soul. Only regeneration can do that (Titus 3:5).
b. "To be cast into the everlasting fire":
Jesus gives a stark reminder of hell's reality. The fire is everlasting. This is a direct reference to conscious, eternal punishment—the doctrine of hell. The same Greek term (aionios) used for eternal life (John 3:16) is used for eternal punishment (Matthew 25:46).
Christ is warning that sin—left unchecked—brings divine wrath. He is calling His disciples to spiritual vigilance, not out of fear alone, but out of reverence and love for a holy God.
E. God’s Watchful Eye Over His Little Ones
Matthew 18:10 (NKJV):
“Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.”
Jesus reaffirms the value and protection given to those who belong to Him—especially those who walk in humility and childlike faith.
a. "Do not despise one of these little ones":
To “despise” here means to think little of, to overlook, or to treat with contempt. In a world obsessed with power, God fixes His attention on the humble. It is dangerous and sinful to mistreat or devalue a believer who may seem insignificant.
This aligns with 1 Corinthians 1:27–28 (NKJV):
“But God has chosen the foolish things of the world to put to shame the wise… and the things which are not, to bring to nothing the things that are.”
b. "Their angels always see the face of My Father":
This phrase is often interpreted as a reference to guardian angels, though Scripture never dogmatically teaches that each person has a single assigned angel. More broadly, it teaches that God dispatches His angels to minister to believers, especially those in humble circumstances. Hebrews 1:14 (NKJV) affirms:
“Are they not all ministering spirits sent forth to minister for those who will inherit salvation?”
The phrase “always see the face of My Father” suggests unrestricted access—an image of honored attendance and divine readiness. Angels are not passive observers. They act under God's will to protect, deliver, and guide those whom He loves.
F. The Shepherd’s Care for the One
Matthew 18:11–14 (NKJV):
“For the Son of Man has come to save that which was lost. What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish.”
a. "The Son of Man has come to save that which was lost":
This is the heartbeat of Christ’s mission. His incarnation was not for the righteous but for sinners—those who are spiritually lost. This statement echoes Luke 19:10 (NKJV):
“For the Son of Man has come to seek and to save that which was lost.”
b. "He leaves the ninety-nine… to seek the one":
This brief parable underscores the individual value of each soul in God's eyes. Jesus is not content with the majority being secure while even one is in danger. He seeks that one out.
As Spurgeon observed:
“The first temptation is to despise one, because only one; the next is to despise one, because that one is so little; the next, and perhaps the most dangerous, form of the temptation, is to despise one, because that one has gone astray.”
c. "He rejoices more over that sheep":
God is not wearied or irritated when He recovers a lost soul. He rejoices—just as in Luke 15, when the shepherd finds the lost sheep, the woman finds the lost coin, and the father receives the prodigal son.
d. "Not the will of your Father… that one… should perish":
This statement affirms the heart of God. He is not passive about the lost. He does not ignore those who stray. 2 Peter 3:9 (NKJV) echoes this sentiment:
“The Lord is not slack concerning His promise… but is longsuffering toward us, not willing that any should perish but that all should come to repentance.”
This verse may also suggest a special grace toward children and the humble. Though the doctrine of the age of accountability is not spelled out, verses like this offer comfort to believing parents, consistent with 1 Corinthians 7:14 (NKJV):
“Otherwise your children would be unclean, but now they are holy.”
Summary Statement:
The Kingdom of Heaven belongs to the humble. Those who follow Christ must be willing to make any sacrifice necessary to root out sin—because the stakes are eternal. And they must share the Shepherd's heart: to value, protect, and restore each individual soul. God watches over His little ones with heavenly care and rejoices over every sinner who repents. Woe to those who lead others into sin—but blessed are those who labor to rescue the lost.
B. Dealing with Sin in the Kingdom Community
Matthew 18:15–18
Jesus now turns to the issue of sin within the fellowship of believers. A Kingdom community is not only marked by humility and care for the “little ones,” but also by how it handles sin among its members. Christ lays down the process for church discipline—not to punish, but to restore.
1. Direct Confrontation with a Brother in Sin
Matthew 18:15 (NKJV):
“Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother.”
Jesus commands a private, redemptive approach to sin within the Body. The goal is reconciliation, not retaliation or humiliation.
a. "Go and tell him his fault between you and him alone":
The offended party bears the responsibility to initiate reconciliation. This excludes gossip, slander, or triangulation. The confrontation must be private, personal, and motivated by love.
This aligns with Galatians 6:1 (NKJV):
“Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted.”
“We must not let trespass rankle in our bosom, by maintaining a sullen silence, nor may we go and publish the matter abroad. We must seek out the offender, and tell him his fault as if he were not aware of it; as perhaps he may not be.” (Spurgeon)
Jesus is not teaching that every minor fault must be addressed. Colossians 3:13 (NKJV) tells believers to be, “bearing with one another, and forgiving one another.” Sometimes the better course is simply to forgive and let go. But if it cannot be dropped without bitterness, then it must be confronted.
b. "If he hears you, you have gained your brother":
When the offended party and the offender are reconciled, the relationship is restored. This is the goal. The phrase “gained your brother” implies spiritual profit and recovery of unity.
Notice, Jesus does not say, “If he apologizes” or “If he repents publicly.” Simply listening and being open to reconciliation is the initial step. The process begins with humility on both sides.
2. Escalation Only if Necessary
Matthew 18:16–17 (NKJV):
“But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.”
When reconciliation fails privately, the matter must be confirmed and resolved with the help of others.
a. "Take with you one or two more":
This step is grounded in Deuteronomy 19:15 (NKJV):
“By the mouth of two or three witnesses the matter shall be established.”
This protects both parties from false accusation and helps bring clarity.
The additional witnesses must be impartial and godly, with the goal of helping both parties see the truth. This allows for course correction if one has misjudged the situation.
“Although it is a very unwise thing to interfere in quarrels, yet from this text it is clear that we should be willing to be one of the two or three who are to assist in settling a difference.” (Spurgeon)
b. "Tell it to the church":
If the offender still refuses to listen, the matter is to be brought before the local church body, not for shaming, but for final appeal.
This marks a transition from private to public accountability. The ekklesia, the gathered assembly of believers, now bears witness and calls the offender to repentance.
c. "Let him be to you like a heathen and a tax collector":
If repentance still does not come, the unrepentant person is to be treated as an outsider—not hated or scorned, but no longer embraced as a fellow Christian in full fellowship.
This echoes Paul’s instruction in 1 Corinthians 5:5 (NKJV):
“Deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.”
This form of spiritual discipline is designed not for punishment but for restoration through brokenness and eventual repentance.
Importantly, how did Jesus treat tax collectors and heathens? With truth and love. He did not pretend all was well, but He also did not cease loving them.
3. The Heavenly Authority Behind Church Discipline
Matthew 18:18 (NKJV):
“Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
Jesus now affirms that when the church follows this disciplinary process according to His Word and Spirit, Heaven ratifies the decision.
a. "Whatever you bind... whatever you loose":
This terminology comes from rabbinic practice: “binding” meant forbidding, and “loosing” meant permitting. Jesus is granting the church the authority to declare sin unrepented or forgiven when repentance is clear.
This does not mean the church creates truth—but that the church recognizes and declares what heaven already has.
“Each church has the keys of its own door. When those keys are rightly turned by the assembly below, the act is ratified above.” (Spurgeon)
“The binding and loosing generically = exercising judgment on conduct; here specifically = treating sin as pardonable or the reverse.” (Bruce)
Summary Statement:
In the Kingdom of Heaven, sin is taken seriously—but so is reconciliation. Jesus commands that offenses be handled first privately, then with help, and only lastly with the involvement of the whole church. The purpose is always restoration, never revenge. And when discipline is rightly carried out, it carries the full authority of Heaven itself. A humble, holy church community guards both truth and love—calling sin what it is, but always seeking to win back the erring brother.
3. The Power and Blessing in Fellowship That Is Denied the Unrepentant
Matthew 18:19–20 (NKJV):
“Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them.”
Following His instruction on church discipline and the binding authority of local congregations, Jesus now offers comfort to the faithful remnant. Even if fellowship must be severed from the unrepentant, those who walk in obedience and unity still enjoy a powerful, promised presence of Christ among them.
a. “If two of you agree on earth”:
The word “agree” in the Greek is symphōneō—from which we get the word symphony. It means to harmonize, to sound together. Jesus is describing spiritual unity in prayer: not merely saying the same words, but being united in heart and mind before God.
“It is a metaphor taken from a number of musical instruments set to the same key, and playing the same tune: here, it means a perfect agreement of the hearts, desires, wishes, and voices, of two or more persons praying to God.” (Clarke)
This implies that God delights in unity—not uniformity, but unity of purpose, especially when believers seek His will together.
This is a direct reversal of what the unrepentant person forfeits. While the disciplined brother loses fellowship and the power of communal prayer, those who walk in agreement retain a spiritual force that is multiplied.
As Leviticus 26:8 (NKJV) illustrates:
“Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight.”
“Perhaps the exact petition which they offer may not apparently be answered. Remember that God often hears the prayer of our prayers, and answers that rather than our prayers themselves.” (Spurgeon)
b. “It will be done for them by My Father in heaven”:
This is not a blank check for fleshly requests, but a promise for those who pray in harmony with one another and with the will of God. As 1 John 5:14 (NKJV) affirms:
“Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us.”
This promise is especially relevant to the previous verses: when believers seek unity, reconciliation, and wisdom in church matters—especially regarding discipline—they can trust that God is with them and working through them.
c. “For where two or three are gathered together in My name”:
This is not merely a phrase to comfort small Bible studies. In context, it’s about the gathered church—those who have come together in submission to Christ and His Word, even in solemn matters like restoring a sinner or rendering discipline.
“Two or three are mentioned, not to encourage absence, but to cheer the faithful few who do not forget the assembling of themselves together, as the manner of some is.” (Spurgeon)
This passage reminds us that:
The size of the gathering is not essential.
The status of the members is not essential.
The location, time, or form of the meeting is not essential.
What is essential is gathering in His name—that is, according to His nature, with reverence, obedience, and a Christ-centered focus.
To gather “in My name” means:
We are known by Him and call upon His authority (Acts 4:12).
He is the focus and object of our meeting (Colossians 1:18).
Our motives and conduct reflect His nature (Philippians 2:5–8).
Our desires are aligned with His will and Word (John 15:7).
d. “I am there in the midst of them”:
This is a profound declaration of Christ’s omnipresence and divinity. Only God can be present everywhere at once. Jesus does not say He will be there—He says “I am”, in the eternal present.
“None but God could say these words, to say them with truth, because God alone is everywhere present, and these words refer to His omnipresence.” (Clarke)
His presence is not distant or conditional—it is “in the midst”, not just with the leader or the elders, but near to every true worshiper.
This presence is not one of judgment or legalism, but of grace:
“Let it be observed, that Jesus is not among them to spy out their sins; or to mark down the imperfections of their worship; but to enlighten, strengthen, comfort, and save them.” (Clarke)
This promise is precious to the faithful few who are gathered for holy purposes—whether in worship, prayer, discipline, or discipleship.
Summary Statement:
While the unrepentant are excluded from the blessings of fellowship and intercessory power, those who walk in unity enjoy the very presence of Christ. Even a small group gathered in His name carries the weight of heaven behind them. The church, when united in truth and love, becomes a place of spiritual authority, answered prayer, and divine nearness. Christ stands in the midst—not only to observe, but to comfort, guide, and empower.
C. Forgiveness in the Kingdom Community: The Parable of the Unforgiving Servant
1. Peter’s Question About Forgiveness and Jesus’ Answer
Matthew 18:21–22 (NKJV):
“Then Peter came to Him and said, ‘Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?’ Jesus said to him, ‘I do not say to you, up to seven times, but up to seventy times seven.’”
Peter, reflecting on Christ’s prior teaching regarding church discipline and reconciliation, raised a practical and heartfelt question. To Peter’s credit, he exceeded the rabbinic tradition of the time, which permitted forgiveness up to three offenses. By suggesting seven, Peter aimed to appear generous, even magnanimous.
“The Rabbis discussed this question, and recommended not more than three times…Peter’s seven times is therefore generous, but Jesus’ reply does away with all limits and calculations.” (France)
Yet Jesus demolished the idea of keeping track altogether, replying with “up to seventy times seven”, which totals 490 — a symbolic number meant not to set a limit but to remove any limits altogether. This number, when seen against the background of Genesis 4:24 (NKJV), reveals a striking contrast:
“If Cain shall be avenged sevenfold, then Lamech seventy-sevenfold.”
Where Lamech boasted of endless vengeance, Jesus called His followers to limitless forgiveness.
This is not a mathematical rule but a call to a heart posture that mirrors the mercy and grace of God. The point is clear: the forgiven must be forgivers. Those who have received infinite mercy must not mete out forgiveness in finite quantities.
2. The Debt of the First Servant
Matthew 18:23–24 (NKJV):
“Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.”
Jesus began His parable with a comparison: “Therefore the kingdom of heaven is like…” This points back to Peter’s question and emphasizes that forgiveness — not justice alone — governs the dynamics of God’s kingdom.
The king represents God, and his servants symbolize humanity, each accountable to Him. The servant brought before the king owed ten thousand talents, an astronomical sum. To grasp the scale:
One talent was roughly equivalent to 6,000 denarii, and a single denarius was a day’s wage for a laborer.
Thus, ten thousand talents would be 60 million days' wages, or about 200,000 years of labor.
In today’s terms, this is often estimated at hundreds of millions to billions of dollars, depending on the calculation used.
The key theological point: this debt is unpayable. It is meant to represent the immeasurable weight of sin before a holy God. Just as this servant had no means to repay the king, so too every person stands bankrupt before God apart from grace.
3. The Master Forgives the Debt
Matthew 18:25–27 (NKJV):
“But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ Then the master of that servant was moved with compassion, released him, and forgave him the debt.”
a. “His master commanded that he be sold…”
This reflects the legal norm in the ancient world: defaulting on a massive debt could lead to enslavement for the debtor and his family. Yet even this severe action would only recover a fraction of the amount owed.
“Top price for a slave fetched about one talent, and one-tenth that amount or less was more common.” (Carson)
In other words, this was not about recovering the debt, but about establishing the seriousness of the servant’s condition. His life was ruined — and deservedly so under the law.
b. “Master, have patience with me, and I will pay you all.”
This is the cry of the sinner who does not yet understand grace. His plea is not for forgiveness, but for time. He imagines that if only he had more time, he could make things right. This is the delusion of human pride — thinking that effort can pay off eternal guilt.
“Many a poor sinner is very rich in resolutions. This servant-debtor thought he only needed patience; but indeed he needed forgiveness!” (Spurgeon)
No sinner can repay God for his sin. Romans 6:23 (NKJV) states:
“For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”
c. “The master…was moved with compassion, released him, and forgave him the debt.”
This is the heart of the gospel: forgiveness is not earned, it is granted. The servant’s plea didn’t justify him, but the master’s compassion moved him to act in mercy.
Note the three actions:
Moved with compassion – the motive.
Released him – the legal freedom.
Forgave him the debt – the complete cancellation of what was owed.
Theologically, this echoes Psalm 103:12 (NKJV):
“As far as the east is from the west, so far has He removed our transgressions from us.”
The servant received total forgiveness — not partial, not probationary, but full release. He was saved from ruin purely by the grace of the king, just as believers are saved not by works, but by grace through faith in Jesus Christ (Ephesians 2:8–9).
4. The Forgiven Servant Refuses to Forgive
Matthew 18:28–30 (NKJV):
“But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ And he would not, but went and threw him into prison till he should pay the debt.”
The tragedy of this verse is in the contrast. The servant, having just received extraordinary grace and complete release from a debt he could never repay, immediately turns to a fellow servant and becomes the exact opposite of what he had just experienced. This shows how easily a heart untouched by true gratitude can default to pride and cruelty.
The debt owed to him — a hundred denarii, about 100 days' wages — was real and not insignificant. But it was minuscule in comparison to the ten thousand talents he himself had owed and been forgiven. The ratio is approximately 1 to 600,000 — a deliberate hyperbole meant to highlight the absurdity of his refusal to forgive.
“The debt was very, very small, but the claim was urged with intense ferocity. Our little claims against our fellow men are too apt to be pressed upon them with unsparing severity.” – Charles Spurgeon
The unforgiving servant “took him by the throat,” an act of rage and physical violence. The original Greek literally conveys to choke, showing how visceral and aggressive his unforgiveness became. Adam Clarke notes, “There is no word I am acquainted with, which so fully expresses the meaning of the original…as the Anglo-Saxon term throttle.”
The second servant makes the same plea: “Have patience with me, and I will pay you all.” This was the very appeal that had won mercy for the first man — yet it is now met with contempt. The unforgiving servant “would not,” and had the man cast into prison, demonstrating a heart hardened by pride and devoid of compassion.
5. The Judgment of the Unforgiving Servant
Matthew 18:31–34 (NKJV):
“So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry, and delivered him to the torturers until he should pay all that was due to him.”
The injustice is so glaring that even the fellow servants were “very grieved.” They reported the matter not out of gossip, but out of moral shock and righteous concern. This again shows that in the community of believers, hypocrisy and hard-heartedness should cause grief — not apathy.
The master confronts the servant with a piercing rebuke:
“You wicked servant! I forgave you all that debt because you begged me.”
The emphasis is clear: grace was given freely, and now this servant, having received mercy, refused to give it. The master’s judgment is not only just, but proportionate. The unforgiving servant is now “delivered to the torturers until he should pay all that was due.”
This language is severe. It illustrates the consequences of a life that receives grace but refuses to extend it. Theologically, it aligns with the concept of divine chastisement (cf. Hebrews 12:6) and possibly even eschatological judgment. The punishment was not a revocation of forgiveness as much as a revelation that his heart was never truly changed.
“Those who will not forgive cannot expect to be forgiven.” – R.T. France
6. The Principle of Heart-Level Forgiveness
Matthew 18:35 (NKJV):
“So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.”
Jesus ends the parable with an unmistakable warning. Forgiveness must be “from the heart” — not superficial, reluctant, or merely verbal. God requires genuine, internal mercy that reflects the grace we ourselves have received.
Forgiveness is not optional for the believer. It is the hallmark of a heart that has been transformed by grace. While salvation is not conditioned on works, the fruit of salvation includes a forgiving spirit. The truly redeemed understand what they have been forgiven and are compelled to forgive others.
“If we forgive in words only, but not from our hearts, we remain under the same condemnation.” – Charles Spurgeon
Forgiveness vs. Reconciliation
It’s critical to distinguish between forgiveness and reconciliation. Forgiveness is unilateral — it is a decision to release the other person from the debt owed. Reconciliation, however, requires mutual effort and often repentance.
“Forgiveness does not eliminate consequences.” For example, a Christian can forgive a criminal, but that criminal may still face legal punishment. Romans 13:4 (NKJV) reminds us:
“For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil.”
Dangerous Reasoning
Some Christians argue that forgiveness should be withheld until repentance is offered. This is based on a misunderstanding of God’s forgiveness and our role. God may withhold judicial forgiveness until repentance, but we — as forgiven sinners — are never in a position to demand such terms from others. We must forgive because we have been forgiven, not because the other party has met our conditions.
Final Thought
This parable was given not to make us cautious in forgiving, but to break our pride, humble us, and make us freely forgiving people. To misinterpret this teaching as a call to calculate or limit forgiveness is to twist the very message of grace that Christ came to proclaim.
Luke 6:36 (NKJV):
“Therefore be merciful, just as your Father also is merciful.”
