Matthew § 77

(Verse 23.) Therefore, the kingdom of heaven is likened to a king who wanted to settle accounts with his servants. It is customary for the Syrians and especially the Palestinians to connect all their speech with parables, so that what cannot be understood by the listeners through a simple commandment may be understood through similarity and examples. Therefore, he instructed Peter using the comparison of a king and master, and servants. The servant, who owed ten thousand talents, begged the master for forgiveness and obtained it; so he also should forgive his fellow servants for their lesser sins. That king and lord forgave the servant debtors ten thousand talents as easily as he did. How much more should servants forgive their fellow servants lesser debts? To make it more clear, let's say it with an example: If one of us commits adultery, murder, sacrilege, greater crimes worth ten thousand talents, they are forgiven when asked, so should we forgive lesser sins of others. But if we, because of an insult, remain unforgiving and perpetuate discord because of a bitter word, don't we seem to be rightly sent to prison? And using our own work as an example, shouldn't we act in such a way that we don't receive forgiveness for greater offenses?

For it is customary with the Syrians, especially they of Palestine, to add a parable to what they speak; that what their hearers might not retain simply, and in itself, the instance and similitude may be the means of retaining.

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 enjoyed the benefit of mercy, he went out, and "took by the throat his fellow-servant, which owed him an hundred pence;" and having by these doings moved his lord, he caused him to cast him again into prison, until he should pay off the whole.

Seest thou 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 not hereby alone, but also from the benefit and from the honor of which we have partaken, our sins become more grievous.

"For there was brought unto Him," it saith, "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 thee? Not of cruelty, nor of inhumanity (for the loss came back again upon himself, for she too was a slave), but of unspeakable tenderness.

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.

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 learnt 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 then saith the other? "Have patience with me, and I will pay thee all. And his Lord was moved with compassion, and loosed him, and forgave him the debt."

Seest thou 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 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 benefit 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, which owed him an hundred pence, and took him by the throat, saying, Pay me what thou owest."

Seest thou the master's benevolence? Seest thou the servant's cruelty? Hear, ye who do these things for money. For if for sins we must not do so, much more not for money.

What then saith the other? "Have patience with me, and I will pay thee 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 doest thou, O man? perceivest thou not, thou art making the demand upon thyself, thou art thrusting the sword into thyself, 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.

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."

"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 saith their lord? "O thou wicked servant, I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion, even as I had pity on thee?"

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 saith, "I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion on thy fellow-servant?" For even if the thing doth seem to thee hard; yet shouldest thou have looked to the gain, which hath been, which is to be. Even if the injunction be galling, thou oughtest to consider the reward; neither that he hath grieved thee, but that thou hast provoked God, whom by mere prayer thou hast reconciled. But if even so it be a galling thing to thee to become friends with him who hath grieved thee, to fall into hell is far more grievous; and if thou hadst set this against that, then thou wouldest have known that to forgive is a much lighter thing.

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 saith, "O thou wicked servant."

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 thou art minded to be revengeful, consider that against thyself art thou revengeful, not against another; that thou art binding up thine own sins, not thy neighbors. For as to thee, whatsoever thou mayest do to this man, thou doest as a man and in the present life, but God not so, but more mightily will He take vengeance on thee, and with the vengeance hereafter.

"For He delivered him over till he should pay that which was due," that is, for ever; for he will never repay. For since thou art not become better by the kindness shown thee, it remains that by vengeance thou be corrected.

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 "deliver" him, but "was wroth." 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.

The servants in this case are the dispensers of the word. When he demands an account of the servants, the king also asks those who have borrowed from the servants, whether a hundred measures of grain or a hundred jars of oil or whatever those outside the king's stewardship have received. For the fellow servant of the unjust steward, according to the parable, will not be found to be the one who owes a hundred measures of grain or a hundred jars of oil, as is clear from the words "How much do you owe my master?" Consider that each good and fitting deed is like a profit and a gain, but each bad one is like a loss. And just as one gain can be a gain of more money and another of less and there is a difference between the more and the less, so in the case of good deeds there is a kind of valuing of greater or lesser gains.

The Son of God, as He is wisdom, righteousness, and truth (vid. 1 Cor. 1:30.), so is He a kingdom; not indeed any of those which are beneath, but all those which are above, reigning over those in whose senses reigns justice and the other virtues; these are made of heaven because they bear the image of the heavenly. This kingdom of heaven then, i. e. the Son of God, when He was made in the likeness of sinful flesh, was then like to a king, in uniting man to himself.

The servants, in these parables, are only they who are employed in dispensing the word, and to whom this business is committed.

It is one thing to give pardon to a brother when he seeks it, that he may live with us in social charity, as Joseph to his brethren; and another to a hostile foe, that we may wish him good, and if we can do him good, as David mourning for Saul.

Allegorically; The servant here who owed the ten thousand talents, is the Jewish people bound to the Ten Commandments in the Law. These the Lord oft forgave their trespasses, when being in difficulties they besought His mercy; but when they were set free, they exacted the utmost with great severity from all their debtors; and of the gentile people which they hated, they required circumcision and the ceremonies of the Law; yea, the Prophets and Apostles they barbarously put to death. For all this the Lord gave them over into the hands of the Romans as to evil spirits, who should punish them with eternal tortures.

Or, by the kingdom of heaven is reasonably understood the holy Church, in which the Lord works what He speaks of in this parable. By the man is sometimes represented the Father, as in that, The kingdom of heaven is like to a king, who made a marriage for his son; and sometimes the Son; but here we may take it for both, the Father and the Son, who are one God. God is called a King, inasmuch as He created and governs all things.

Or, by the servants of this King are signified all mankind whom He has created for His own praise, and to whom He gave the law of nature; He takes account with them, when He would look into each man's manners, life, and deeds, that He may render to each according to that He has done; as it follows, And when He had begun to reckon, one was brought unto Him which owed Him ten, thousand talents.

Therefore is the kingdom of the heavens likened unto a man who was a king, who wanted to settle accounts with his servants. The gist of the parable teaches us to forgive our fellow servants who have sinned against us, especially if they fall down before us begging forgiveness. To interpret the parable in its particulars should be done only by one who has the mind of Christ. Nevertheless, we shall attempt it. The kingdom is the Word of God, but it is not a kingdom of small extent, but of the heavens. The Word is likened to a man who was a king, that is, He Who became incarnate for our sake and appeared in the likeness of men, and He settles accounts with His servants as a Good Judge. He does not punish without first judging: that would be cruel.

Therefore is the kingdom of heaven likened, etc. Here the similitude is set forth, and he does three things. First, the divine mercy is indicated; secondly, the ingratitude is touched upon, at but when that servant had gone out, etc.; thirdly, the punishment of the ingratitude, at and his fellow servants seeing, etc. Regarding the first: first, the examination of the debtors is set forth; secondly, the magnitude of the debt, at and when he had begun to take the account, one was brought to him who owed him ten thousand talents; thirdly, the justice of exacting payment, at and as he had not wherewith to pay it, etc.; fourthly, the remission of the debt, at and the lord of that servant being moved with pity, etc. He says therefore: because you should always be ready to forgive, therefore you should understand this similitude: the kingdom of heaven is the law of the kingdom: the Word of God himself is justice and truth; 1 Cor 1:30: who is made unto us wisdom, and justice, and sanctification, and redemption. This therefore is likened to a man who is a king, when the Word was made flesh. Or by the kingdom is designated the present Church, as above, 13:41: they shall gather out of his kingdom all scandals. And rightly is it called a kingdom, if we consider all the things that are in a kingdom. In a kingdom there is a king, servants, and the like. To a man who is a king. This king is God, whether it be understood of the Father, or of the Son, or of the Holy Spirit. Who would take an account with his servants. By the servants of the Lord are understood prelates of the Church, to whom the care of souls has been committed. Luke 12:42: the faithful and wise steward, whom his lord sets over his family. What then is it to settle accounts on matters committed, except that they bind themselves to render an account? Heb 13:17: they watch as having to render an account for your souls. Since also to each person his own soul has been committed, therefore everyone can be called a servant; hence Job 1:8: have you considered my servant Job? etc. Hence each one has been placed so as to render an account of all things: for even of every idle word it will be necessary to render an account, as above, 12:36.

(Serm. 83, 6.) Therefore let us say, that because the Law is set forth in ten precepts, the ten thousand talents which he owed denote all sins which can be done under the Law.

(Quæst. Ev. i. 25.) This signifies that the transgressor of the decalogue deserves punishment for his lusts and evil deeds; and that is his price; for the price for which they sell is the punishment of him that is damned.

(Verse 24 onwards) And when he began to settle accounts, one was brought to him who owed ten thousand talents. But since he could not pay, his master ordered him to be sold, along with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, 'Have patience with me, and I will repay you everything.' And out of pity for him, the master of that servant released him and forgave him the debt. But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, 'Pay what you owe.' And his fellow servant falling down, besought him, saying: Have patience with me, and I will render thee all. And he would not: but went and cast him into prison, till he should pay the debt. Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. Then his lord called him; and said to him: Thou wicked servant, I forgave thee all the debt, because thou besoughtest me. Therefore, should you not also have had mercy on your fellow servant, just as I had mercy on you? And his master, being angry, delivered him to the torturers until he should pay back all the debt. I know certain individuals who owed ten thousand talents, interpreting the devil, whose wife and children they wanted to sell while he persisted in wickedness, to represent foolishness and evil thoughts. For just as the wife of the righteous is said to be wisdom, so the wife of the unjust and sinner is called foolishness. But how will the master forgive him ten thousand talents; and he did not forgive us, his servants, one hundred denarii, neither is it of Ecclesiastical interpretation, nor should it be accepted by prudent men.

I know that some interpret the man who owed the ten thousand talents to be the devil, and by his wife and children who were to be sold when he persevered in his wickedness, understand foolishness, and hurtful thoughts. For as wisdom is called the wife of the righteous man, so the wife of the unrighteous and the sinner is called foolishness. But how the Lord remits to the devil ten thousand talents, and how he would not remit ten denarii to us his fellow-servants, of this there is no ecclesiastical interpretation, nor is it to be admitted by thoughtful men.

The moment of beginning the reckoning starts with the household of God, as is it written in Ezekiel: "Begin at my sanctuary." This judgment begins as quickly as the twinkling of an eye. In thinking of the demanding of accounts, let us not forget what we have said before, that these accounts are spiritually conceived. And the moment of demand begins understandably with those who owe the most. This is why the passage does not begin generally with a reckoning of all accounts but a specific one: one was brought to him. Here is the moment. He is beginning to demand an account of one who owed him ten thousand talents! It is as if the servant had lost a vast amount and much had been loaned and entrusted to him but had brought no gain to his master. Rather, he ended up losing a vast sum so as to owe him an incredible debt of talents. Remembering the prophet Zechariah, it may be that he owed so many talents for this reason: he had often sought out the woman hidden in a barrel with a lead cover, whose name is Iniquity.

The King takes account of our, whole life then, when we must all be presented before the judgment-seat of Christ. (2 Cor. 5:10.) We mean not this so as that any should think that the business itself must needs require a long time. For God, when He will scrutinize the minds of all, will by some undescribable power cause every thing that every man has done to pass speedily before the mind of each. He says, And when he began to take account, because the beginning of the judgment is that it begin from the house of God. (1 Pet. 4:17.) At His beginning to take account there is brought unto Him one who owes Him many talents; one, that is, who had wrought great evils; one on whom much had been enjoined, and had yet brought no gain; who perhaps had destroyed as many men as he owed talents; one who was therefore become a debtor of many talents, because he had followed the woman sitting upon a talent of lead, whose name is Iniquity. (Zech. 5:7.)

And when he had begun to reckon, one was brought unto him, who owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. It is we ourselves who owe ten thousand talents, receiving benefaction every day yet giving back nothing good to God in return. He who owes ten thousand talents is also that ruler who has received from God the protection and allegiance of many men, each man being like a talent, and then does not employ his sovereignty well. Selling the debtor along with his wife and children indicates alienation from God, for the one who is sold goes to another master. And is the wife not the flesh, being the mate of the soul, and the children, the evil deeds done by the soul and the body? He commands the flesh to be given to Satan for ravaging, that is, to be given over to illnesses or to the torment of the demons, but the children, that is to say, the doing of evil deeds, are given over to torture on the rack, as, for example, when God withers the hand that has stolen, or constricts it by means of a demon. See how the woman, which is the flesh, and the children, which is the doing of evil, have been given over to affliction so that the spirit might be saved, as in the case of that man who can no longer steal because his hand is crippled.

And when he had begun to take the account. The end of this accounting will be on the day of judgment; the beginning, when he first brings about some tribulation. 1 Pet 4:19: wherefore let them also that suffer according to the will of God, commend their souls in good deeds to the faithful Creator. Ezek 9:6: begin at my sanctuary. Likewise, a diligent examination of merits is touched upon. Lam 3:40: let us search our ways, by which is understood the examination of consciences. And in this examination one was brought to him who owed ten thousand talents. If we refer these talents to prelates, we understand the sins of their subjects: because as often as a subject sins through his negligence, he becomes a debtor of talents. Hence it is said in 3 Kings 20:39: your life shall be for his life. Or it can be said that a thousand is a perfect number, because it is a cube. Likewise, by ten is understood the number of the Decalogue. Likewise, by the talent is understood the weight of sin. Zech 5:7: and behold a talent of lead was carried, etc. Hence is signified a man having a multitude of the greatest crimes; hence when God wishes to settle accounts and examine his conscience, he finds a mass of crimes. 1 Chron 21:8: I have sinned exceedingly.

The sale of his wife and the rest of his family shows the complete and utter separation from the joys of God. For the sale shows quite clearly alienation from God. Those alienated from God are those who hear those bitter, fearful words, "Depart from me, you workers of iniquity, for I do not know you."

Man who sinned of his own will and choice, has no power to rise again by his own endeavour, and has not wherewith to pay, because he finds nothing in himself by which he may loose himself from his sins; whence it follows, And when he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The fool's wife is folly, and the pleasure or lust of the flesh.

But when this examination of the debt is made, three things are sought. First, the cause of the examination, or the cause of the punishment, is signified; secondly, the punishment is described; thirdly, the fruit of the punishment. Someone is punished when of himself he does not have the means to make satisfaction; hence he says and as he had not wherewith to pay it, since all that he has does not suffice. Hence Micah 6:6: what worthy thing shall I offer to the Lord? etc. Therefore, as he had not wherewith to pay, his lord commanded that he should be sold, etc., because when the Lord settles accounts with a man, and the man does not have the means to pay, and considers the justice of God, which is punishment, he commands that he be sold. When he is sold, the price of sin is the punishment: the price is what one receives for it, and so he is sold when punishment is inflicted. Isa 50:1: in your iniquities you were sold. And his wife and children. From his wife he begets children. But the children are works, the wife is concupiscence, or the root of sin. And all that he had, which are the gifts of God. Hos 2:8: I gave her corn, and wine, and oil, and multiplied her silver and gold, etc. He is therefore punished for his wife, and children, and the gifts given to him. Wis 14:9: but to God the wicked and his wickedness are hateful alike. Ps 108:9: may his children be fatherless, and his wife a widow.

So we recognize that in the person of this king is signified the Son of God, who held the whole human race guilty in the infinite debt of sin, since through the original sin we were all debtors of sin and death. In the ten thousand talents the serious sins of the human race are signified. And though all men by natural law were debtors to this heavenly king and guilty—since the apostle says about the same natural law that "all men, both Jews and Greeks, are under the power of sin"—yet in this debt of sin the people of the Jews were particularly held guilty. After so many great benefits they could not keep the law received through Moses. Since they did not have the wherewithal to repay such debt, that is, how to make it good, the lord had ordered them to be tormented, along with their wives and children. That is, this same people along with their synagogue and all their offspring were to be thrashed, to the point of death. But in no way could either the people of the Jews, who had received the law, nor the Gentiles, that is, we ourselves, pay off such a great debt of sin. Hence the heavenly King, moved by pity and mercy, forgave us all our sins. And what are these sins? Those that every day in our prayers we ask to be forgiven, saying, "Forgive us our debts, as we forgive our debtors." Therefore, since in no way—that is, with no satisfaction and no worthy penitence—could we pay off this debt of sin and eternal death, that eternal King came down from heaven and by remitting the human race its sins forgave all the debt of every one who believes in him. How he forgave it the holy apostle clearly shows when he says, "having canceled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross." For we are held in sin-guilt as if under the debt of some creditor note. The Son of God has annulled this note written against us by the water of baptism and the drops of his blood.

That he says, falling down, shows how the sinner humbled himself, and offered amends. Have patience with me, expresses the sinner's prayer, begging respite, and space to correct his error.

The servant therefore fell down prostrate before him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. Behold the power of repentance and the Lord's love for mankind. For repentance caused the servant to fall down prostrate before the king and cease from wickedness, since he who stands firmly in wickedness cannot be forgiven. In His love for man God forgave the debt entirely although the servant was not asking for complete forgiveness of the debt, but for an extension of time in which to repay it. Learn, therefore, that God gives more than we ask for. His love for man is such that even what seems to be severe, the command that the servant be sold, God did not speak out of severity, but to terrify the servant in order to induce him to fix all his hope on entreaty and supplication.

But that servant falling down, besought him, saying. Here the mercy of the lord is set forth. And first, that which provokes mercy is presented: for what greatly provokes mercy is prayer. Hence when a man feels himself in danger, he should have recourse to prayer. Sir 21:1: son, have you sinned? Do not do so again, but for your former sins pray that they may be forgiven you. Moreover, his humility is commended; likewise his discretion is commended; likewise his justice. His humility, because falling down. Ps 101:18: the Lord has had regard for the prayer of the humble. Hence he besought him. Origen writes he prayed to him. Likewise, his discretion is touched upon, because he did not ask that the whole debt be forgiven, but only asked for time; hence he says: have patience with me, i.e., give me time, so that I may be able to make satisfaction. So Job asked, 10:20: let me alone a little, that I may lament my grief. Likewise, his justice is touched upon: and I will pay you all. Ps 50:21: then shall they lay calves upon your altar.

Abundant is the bounty of God, and His clemency to sinners converted, seeing He is ever ready to forgive sins by baptism or penitence, as it follows, But the lord of that servant had mercy upon him, and loosed him, and forgave him the debt.

Likewise, the compassion of the lord who remits is presented: and the lord of that servant being moved with pity, let him go, and forgave him the debt. Hence it is not the sorrow of the penitent that causes the remission, but the mercy of the Lord; hence Rom 9:26: so then it is not of him who wills, nor of him who runs, but of God who shows mercy. And the lord being moved with pity, etc. Note that the Lord gives more than a man would dare to ask: as it is said in that prayer: "you who exceed the merits and desires of your suppliants." Hence he let him go, i.e., absolved him, and forgave him the debt of sin. For contrition can be so great that it remits the whole debt.

(Serm. 83. 6.) That He says he owed him a hundred denarii is taken from the same number, ten, the number of the Law. For a hundred times a hundred are ten thousand, and ten times ten are a hundred; and those ten thousand talents and these hundred denarii are still keeping to the number of the Law; in both of them you find sins. Both are debtors, both are suitors for remission; so every man is himself a debtor to God, and has his brother his debtor.

(ubi sup.) But this unworthy, unjust servant would not render that which had been rendered to him, for it follows, And he laid hands on him, and held him by the throat, saying, Pay me that thou, owest.

The God of all releases us from the difficulties of our faults, according to the parable. This is what is signified by the ten thousand talents. But this happens on the proviso that we ourselves release our fellow servants from the hundred denarii, that is, from the few minor faults they have committed against us. The angels who stand over us and are under the same yoke of service as we are make accusations before God. They do not speak to God as if God does not know—for God knows everything. Rather, in the interest of justice, they demand the proper punishment for those who choose to despise and dishonor the command that we love one another. When we meet our proper deserts, either we receive punishment in our present life, such as being visited with some pain or trouble or infirmity, or if not, we will certainly be punished in the future life. God punishes the obstinate, intractable person with a view to improving and changing him for the better. This is easy to see. Holy Scripture is pertinent here, in these wisely spoken words: "the Lord disciplines those he loves, and he punishes everyone he accepts as a son," and again: "Abide instruction."

He therefore, as I suppose, took him by the throat, because he had come forth from the king; for he would not have so handled his fellow servant, if he had not gone forth from the king.

So by him who owed ten thousand talents are represented those that commit the greater crimes; by the debtor of a hundred denarii those who commit the lesser.

That is, he pressed him hardly, that he might exact vengeance from him.

But the same servant went out, and found one of his fellow-servants, who owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. He who had been forgiven "went out," departed, and as a consequence, took his fellow servant by the throat: the one who lacks compassion is not he who remains in God, but rather he who departs from God and is a stranger to Him. So great was the servant's inhumanity that, although he had been forgiven the greater amount (ten thousand talents), he could not at all forgive the smallest amount (a hundred pence), nor even grant a postponement. And this despite the fact that the fellow servant spoke the very same words to him, reminding him of the words by which he himself had been saved: "Have patience with me and I will pay thee all."

There follows the ingratitude: but when that servant had gone out, etc., and five things are presented which aggravate his ingratitude. First, it is aggravated by the time, because if it had happened after nine or ten years, it would not be surprising; but because he sinned on the same day, he becomes ungrateful; just as the sinner who, when his sins have been forgiven, returns to sins on the same day. Hence it says going out; James 1:24: for he beheld himself, and went his way, and presently forgot what manner of man he was. Likewise, by dissimulation, since in the consideration of the Lord he was humble, but going out, he immediately showed what he was. 3 Kings 22:22: I will go forth, and be a lying spirit in the mouth of all his prophets. Likewise, it is shown from the kinship, since he found one of his fellow servants. Sir 28:3: man to man reserves anger, and does he seek remedy of God? Likewise, from the smallness of the debt, because he owed him a hundred pence; hence the difference was in number, because the first owed ten thousand: and in weight, because the second owed pence and the first talents. Hence the sins committed against God are both more numerous and more grievous than the sins committed against man, which are light, because they are from weakness; hence the difference in gravity is like that between talents and pence. For it would be more grievous to strike the king than one servant. Likewise, his cruelty in exacting is indicated, because he took him, because he dragged him into court and harassed him and throttled him, and would not let him breathe.

Observe the exactness of Scripture; the servant who owed many talents fell down, and worshipped the king; he who owed the hundred denarii falling down, did not worship, but besought his fellow servant, saying, Have patience. But the ungrateful servant did not even respect the very words which had saved himself, for it follows, but he would not.

Likewise, from his cruelty, because he was unwilling to forgive. Hence first the supplication of the debtor is presented; secondly, his cruelty, at but he would not, etc. Note that all the things that the first servant did before the Lord, this one did before him; hence falling down he besought him. Above it says he prayed, here he besought, because above he rendered the honor due to God; but here it is the honor due to man: therefore it says he besought.

(Quæst. Ev. i. 25.) That is, he nourished such thoughts towards him that he sought his punishment. But he went his way.

When Peter asked this, the Lord commanded that the sinning brother should be forgiven not seven times but seventy times seven. He then added a parable, making the comparison of a king and his servant. The servant, though unworthy, had received such mercy from his master that even an immense debt was forgiven him. But he himself refused to show mercy to a fellow servant for his small debt. So, quite rightly, he was handed over to the torturers and received the just punishment of condemnation. For what would such a wicked servant not deserve to suffer? Though he had experienced such pity from his master, he was himself unjust and cruel to his fellow servant. By this example, we are clearly instructed and advised that if we do not forgive our fellow servants—that is, the brothers who sin against us—the debt of their sins, we will be condemned with like punishment. And though the comparison may seem to have been introduced for the present occasion, yet the parable itself has within it an integral logic and manifest truth.

That is, his wrath was the rather inflamed, to exact vengeance of him; And he cast him into prison, until he should pay the debt; that is, he seized his brother, and exacted vengeance of him.

But nothing availed him; hence it says but he would not. Prov 12:10: the bowels of the wicked are cruel. And he cast him into prison, i.e., into tribulation, till he paid the debt, i.e., for the purpose of paying the debt. Prov 6:34: the anger and fury of a man will not spare in the day of revenge.

(Quæst. Ev. i. 25.) By the fellow-servants is understood the Church, which binds one and looses another.

Or perhaps they represent the Angels, or the preachers of the holy Church, or any of the faithful, who when they see a brother whose sins are forgiven refusing to forgive his fellow-servant, they are sorrowful over his perdition. And they came, and told their lord, what was done. They came not in body, but in spirit. To tell their Lord, is to show the woe and sorrow of the heart in their carriage.

So when his fellowservants saw what was done, they were very sorrowful, and came and told unto their lord all that was done. The fellowservants are the angels, who are shown here to be haters of evil and lovers of good. They do not tell these things to the Lord as if He were unaware of them, but in order for you, O reader, to learn that the angels watch over us and are angered by man's inhumanity.

And his fellow servants seeing. Here four things are touched upon. First, the reprobation of this sin is presented; secondly, the reproach of the sin on the part of God, at then his lord called him; thirdly, the punishment, and his lord being angry, delivered him to the torturers; fourthly, the similitude is applied, at so also shall my heavenly Father do to you, etc. He says therefore and his fellow servants seeing, etc. For we see that if one member suffers, the others have compassion; hence seeing a man afflicted, they naturally have compassion for him. Ps 118:158: I beheld the transgressors, and I pined away. Hence they were grieved. Rejoice with them that rejoice, weep with them that weep, Rom 12:15. And they came and told their lord, i.e., they implored divine justice. The Lord has heard the desire of the poor; your ear has heard the preparation of their heart, Ps 10:17.

It follows, Then his lord called him. He called him by the sentence of death, and bade him pass out of this world, and said unto him, Thou wicked servant, I forgave thee all that debt, because thou prayedst me.

Then his lord, after he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? The master in his love for mankind takes issue with the servant, to show that it is not the master, but the savagery and the ingratitude of the servant that has revoked the gift.

Consequently, the reproach is set forth: then his lord called him, etc. The Lord calls through death. Job 19:16: you will call me, and I will answer you. And he said to him. First he reproaches his wickedness; secondly, the benefit conferred; thirdly, he recalls what he ought to have done. He says therefore you wicked servant. Above, when he owed him, he did not address him with reproach; but now, when he did what he should not have done, he said you wicked servant; because that man should sin is human; but that he should persist is diabolical. I forgave you all the debt. Here he reproaches the benefit conferred, which he had not done above.

He seeks to instruct us, that we should be ready to show clemency to those who have done us harm, especially if they offer amends, and plead to have forgiveness.

And it is to be known, that we read no answer made by that servant to his lord; by which it is shown us, that in the day of judgment, and altogether after this life, all excusing of ourselves shall be out off,

Should you not then have had compassion also on your fellow servant? As if to say: you received great things, and you are unwilling to bestow small ones? Even as I had compassion on you.

When they do not tolerate our wickedness, our fellow servants are angels who accuse us before God. They do not accuse to God as to one who does not know of our sins but because of their anger at those who break the laws of human love. By "jailers" he means the angels entrusted with our punishment. "Till he should pay all his debts" means in effect that he has handed him over to be punished for all time. For he could never pay it back. For when he corrects a person in the present life, God hands him over to bonds, sickness and tortures, but in the future he hands him over to anguish without remission for all time. He did not say, "So also will your Father do to you," but "my Father." For such people are unworthy to be called sons of God. So the parable describes in summary the indescribable love of God. Anyone who does not imitate this love as far as he can will suffer severe punishment from the just Judge. Even though it has been said, "Not to be regretted are God's blessings," yet wickedness is so strong that it blocks out these words. So the story demands two things of us: to remember our own faults and not to bear a grudge on one who stumbles.

For God is said then to be wroth, when he takes vengeance on sinners. Torturers are intended for the daemons, who are always ready to take up lost souls, and torture them in the pangs of eternal punishment. Will any who is once sunk into everlasting condemnation ever come to find season of repentance, and a way to escape? Never; that until is put for infinity; and the meaning is, He shall be ever paying, and shall never quit the debt, but shall be ever under punishment,

And his lord was wroth, and delivered him to the tormentors, till he should pay all his debt. To what tormentors does he deliver him? To the punitive powers for eternal punishment. For the meaning of "till he should pay all his debt" is this: "let him be punished till that he should pay all that was due." But he will never be able to pay his debt, and therefore his punishment will never end.

And his lord being angry, etc. And first he treats of the punishment, through which separation from God occurs. When above the Lord commanded that he be sold, he did not say that he was angry, because admonitions are not from divine justice, but from mercy; but the reproach is from the anger of God. Prov 19:12: as the roaring of a lion, so also is the anger of the king. Secondly, because he is subjected to demons; hence he delivered him to the torturers. Sir 33:14: he will repay them according to his judgment. Likewise, the perpetuity of the punishment is touched upon, till he paid all the debt; and this will be forever. For if the punishment should not cease until satisfaction of the debt is made, and no one without grace can make satisfaction, he who departs without charity will not be able to make satisfaction.

(Serm. 83, 7.) or God says, Forgive, and ye shall be forgiven; (Luke 6:37.) I have first forgiven, forgive you then after Me; for if you forgive not, I will call you back, and will require again all that I had remitted to you. For Christ neither deceives nor is deceived; and He adds here, Thus will my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses. It is better that you should cry out with your mouth, and forgive in your heart, than that you should speak smoothly, and be unrelenting in your heart For the Lord adds, From your hearts, to the end that though, out of affection you put him to discipline, yet gentleness should not depart out of your heart. What is more beneficial than the knife of the surgeon? He is rough with the sore that the man may be healed; should he be tender with the sore, the man were lost.

(Verse 35) In this way, my heavenly Father will also do to you, unless each one of you forgives his brother from your heart. This is a frightening statement, if the divine judgment is turned and changed according to our own judgment. If we do not forgive our brothers for small offenses, God will not forgive us for great offenses. And because each one can say: I have nothing against him, he knows: he has God as judge, I do not care what he wants to do, I have forgiven him; he confirms his own judgment and destroys all pretense of false peace, saying: Unless each one of you forgives his brother from your heart.

That this may be made plainer, let us speak it in instances. If any one of you shall have committed an adultery, a homicide, or a sacrilege, these greater sins of ton thousand talents shall be remitted when you beg for it, if you also shall remit lesser offences to those that trespass against you.

Also this, from your hearts, is added to take away all feigned reconciliations. Therefore the Lord's command to Peter under this similitude of the king and his servant who owed him ten thousand talents, and was forgiven by his lord upon his entreaty, is, that he also should forgive his fellow-servants their lesser trespasses.

What then means the parable? "So likewise shall my Father do also unto you," He saith, "if ye from your hearts forgive not every one his brother their trespasses."

He saith 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 therefore doth 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 then thrust the sword into ourselves by being revengeful. For what grief hath he who hath grieved thee inflicted upon thee, like thou wilt work unto thyself by keeping thine anger in mind, and drawing upon thyself the sentence from God to condemn thee? For if indeed thou art watchful, and keepest thyself under control, the evil will come round upon his head, and it will be he that will suffer harm; but if thou shouldest continue indignant, and displeased, then thyself wilt undergo the harm not from him, but from thyself.

Say not then that he insulted thee, and slandered thee, and did unto thee ills beyond number; for the more thou tellest, so much the more dost thou declare him a benefactor. For he hath given thee an opportunity to wash away thy sins; so that the greater the injuries he hath done thee, so much more is he become to thee a cause of a greater remission of sins.

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 showeth it. But if the devil hath become a cause of crowns, why art thou afraid of a man as an enemy?

See then how much thou gainest, bearing meekly the spiteful acts of thine enemies. First and greatest, deliverance from sins; secondly, fortitude and patience; thirdly, mildness and benevolence; for he that knoweth 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 doth 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, thou wilt be an object of veneration even to thy very enemies, though they be devils; or rather, thou wilt not so much as have an enemy whilst thou art of such a disposition.

But what is greater than all, and first, thou gainest the favor of God. Shouldest thou have sinned, thou wilt obtain pardon; shouldest thou have done what is right, thou wilt obtain a greater confidence. Let us accomplish therefore the hating no one, 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.

So likewise shall My heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. He did not say "your Father," but "My Father." For such as these are unworthy to have God as their Father. He wants us to forgive from our hearts and not only from our lips. Understand, then, what a great evil is remembrance of wrongs, since it revokes the gift of God; though God does not repent of His gifts, nevertheless they are revoked.

So also shall my heavenly Father do to you. Here he applies the similitude. The Father is God, as above, 6:9: Our Father, who art in heaven. He will do to you, i.e., he will not forgive your sins, if you forgive not everyone his brother from your hearts. Here he seems to suggest that sins once forgiven return, as Origen holds, that forgiven sins return in some cases, such as in apostasy. Likewise, if one is sorry for having repented. But this does not seem to be the case, inasmuch as the remission derives its efficacy from the sacraments: therefore sins both manifest and hidden are forgiven; however, they are said to return through ingratitude.