Quotes & Notes on:     Matthew 18:30   

• John Wesley's Notes:
   (No comment on this verse).
   

• The Fourfold Gospel:

   Jesus reminds us that God is a Father unto him whom we have refused to forgive. The key to the parable is introduced by the words, "So shall also." God will so deliver to the tormentors the unforgiving. Incidentally the parable draws comparisons between the forgiving spirit of God and the revengeful spirit of man, and the magnitude of our debt to him and the insignificance of our debts to each other. The retraction of forgiveness is merely a part of the parabolic drapery, but it is nevertheless true that those who are delivered from sin come to a worse state than ever if they return to it (2Pe 2:20-22).
   

• Treasury of Scripture Knowledge:

  * do. Mt 6:12,14; 7:1,2; Pr 21:13; Mr 11:26; Lu 6:37,38; Jas 2:13
  * from. Pr 21:2; Jer 3:10; Zec 7:12; Lu 16:15; Jas 3:14; 4:8; Re 2:23
   

• Robertson's Word Pictures:
  From your hearts (apo tôn kardiôn hûmôn). No sham or lip pardon, and as often as needed. This is Christ's full reply to Peter's question in Mt 18:21. This parable of the unmerciful servant is surely needed today.
   

• William Burkitt's Notes:

   (No comment on this verse).
   

• Family Bible Notes:

   Do also unto you; if we do not forgive others, God will not forgive us, but will punish us as we deserve. An unforgiving spirit is the spirit of perdition.
   

• 1599 Geneva Bible Notes:
   (No comment on this verse).
   

• People's New Testament Commentary:

   Observe Christ says, "My heavenly Father," not "your." God will not be their heavenly Father unless they emulate his spirit of mercy, and are as ready to forgive others their trespasses as he is to forgive their own. "Blessed are the merciful, for they shall obtain mercy" [Mt 5:7]. "As ye mete to others it shall be measured to you" [Mt 7:2]. "Forgive us our trespasses even as we forgive those who trespass against us" [Mt 6:12]. "Whatsoever a man soweth that shall he also reap" [Ga 6:7]. If we are hard and unforgiving to our fellow-men, we can never expect our heavenly Father to overlook our own sins. It is a vital doctrine that we, by our own mind towards others, determine what shall be the mind of God towards us.
   

• Albert Barnes' Commentary:

   So likewise, etc. This verse contains the sum or moral of the parable. When Christ has explained one of his own parables, we are to receive it just as he has explained it, and not attempt to draw spiritual instruction from any parts or circumstances which he has not explained. The following seems to be the particulars of the general truth which he meant to teach:
  
  (1.) That our sins are great.
  
  (2.) That God freely forgives them.
  
  (3.) That the offences committed against us by our brethren are comparatively small.
  
  (4.) That we should, therefore, most freely forgive them.
  
  (5.) That if we do not, God will be justly angry with us, and punish us.
  
  From your hearts. That is, not merely in words, but really and truly to feel and act towards him as if he had not offended us.
  
  Trespasses. Offences, injuries. Remarks and actions designed to do us wrong.
  
  {y} "So likewise" Pr 21:13; Mt 6:12; Jas 2:13
  
  REMARKS ON MATTHEW CHAPTER 18
  
  (1.) We see that it is possible to make a profession of religion an occasion of ambition, Mt 18:1. The apostles at first sought honour, and expected office in consequence of following Christ. So thousands have done since. Religion, notwithstanding all the opposition it has met with, really commands the confidence of mankind. To make a profession of it may be a way of access to that confidence; and thousands, it is to be feared, even yet enter the church merely to obtain some worldly benefit. Especially does this danger beset ministers of the gospel. There are few paths to the confidence of mankind so easily trod, as to enter the ministry. Every minister, of course, if at all worthy of his office, has access to the confidence of multitudes, and is never despised but by the worst and lowest of mankind. No way is so easy to step at once to public confidence. Other men toil long to establish influence by personal character. The minister has it by virtue of his office. Those who now enter the ministry are tempted far more in this respect than were the apostles; and how should they search their own hearts, to see that no such abominable motive has induced them to seek that office!
  
  (2.) It is consummate wickedness thus to prostrate the most sacred of all offices to the worst of purposes. The apostles, at this time, were ignorant. They expected a kingdom where it would be right to seek distinction. But we labour under no such ignorance. We know that his kingdom is not of this world, and woe to the man that acts as though it were. Deep and awful must be the lot of him who thus seeks the honours of the world, while he is professedly following the meek and lowly Jesus.
  
  (3.) Humility is indispensable to religion, Mt 18:3. No man, who is not humble, can possibly be a Christian. He must be willing to esteem himself as he is, and to have others esteem him so also. This is humility. And humility is lovely. It is not meanness; it is not cowardice; it is not want of just self-esteem. It is a view of ourselves just as we are, and a willingness that God and all creatures should so esteem us. What can be more lovely than such an estimation of ourselves? And how foolish and wicked is it to be proud; that is, to think more of ourselves, and wish others to think so, than we really deserve! To put on appearances, and to magnify our own importance, and think that the affairs of the universe could not go on without us, and to be indignant when all the world does not bow down to do us homage-- this is hypocrisy, as well as wickedness; and there may be, therefore, hypocrites out of the church, as well as in it.
  
  (4.) Humility is the best evidence of piety, Mt 18:4. The most humble man is the most eminent Christian. He is greatest in the kingdom of heaven. The effect of sin is to produce pride. Religion overcomes it by producing a just sense of ourselves, of other men, of angels, and of God. We may, therefore, measure the advance of piety in our own souls by the increase of humility.
  
  (5.) We see the danger of despising and doing injury to real Christians, and more especially the guilt of attempting to draw them into sin, Mt 18:6. God watches over them. He loves them. In the eye of the world they may be of little importance, but not so with God. The most obscure follower of Christ is dear, infinitely dear, to him; and he will take care of him. He that attempts to injure a Christian attempts to injure God; for God has redeemed him, and loves him.
  
  (6.) Men will do much to draw others into sin, Mt 18:7. In all communities there are some who seem to live for this. They have often much wealth, or learning, or accomplishment, or address, or professional influence; and they employ it for the sake of seducing the unwary, and leading them into ruin. Hence offences come, and many of the young and thoughtless are led astray. But He who has all power has pronounced woe upon them, and judgment will not always linger. No class of men have a more fearful account to render to God than they who thus lead others into vice and infidelity.
  
  (7.) We must forsake our dearest sins, Mt 18:8,9. We must do this, or go to hell-fire. There is no way of avoiding it. We cannot love and cherish those sins, and be saved.
  
  (8.) The wicked--they who will not forsake their sins--must certainly go to eternal punishment, Mt 18:8,9. So said the compassionate Saviour. The fair and obvious meaning of his words is, that the sufferings of hell are eternal. And Christ did not use words without meaning. He did not mean to frighten us by bugbears, or to hold up imaginary fears. If Christ speaks of hell, then there is a hell; if he says it is eternal, then it is so. Of this we may be sure, that EVERY WORD which the God of mercy has spoken about the punishment of the wicked is Full OF MEANING.
  
  (9.) Christians are protected, Mt 18:10. Angels are appointed as their friends and guardians. Those friends are very near to God. They enjoy his favour, and his children shall be safe.
  
  (10.) Christians are safe, Mt 18:11-14. Jesus came to save them. He left the heavens for this end. God rejoices in their salvation. He secures it at great sacrifices, and none can pluck them out of his hand. After the coming of Jesus to save them--after all that he has done for that, and that only--after the joy of God and angels at their recovery--it is impossible that they should be wrested from him and destroyed. See Joh 10:27,28.
  
  (11.) It is our duty to admonish our brethren when they injure us, Mt 18:15. We have no right to speak of the offence to any one else, not even to our best friends, until we have given an opportunity to explain.
  
  (12.) The way to treat offending brethren is clearly pointed out, Mt 18:15-17. Nor have we a fight to take any other course. Infinite Wisdom--the Prince of Peace--has declared that this is the way to treat our brethren. No other can be right; and no other, therefore, can be so well adapted to promote the peace of the church And yet how different from this is the course commonly pursued! How few go honestly to an offending brother, and tell him his fault! Instead of this, every breeze bears the report--it is magnified-- mole-hills swell to mountains, and a quarrel of years often succeeds what might have been settled at once. No robber is so cruel as he who steals away the character of another. Nothing can compensate for the loss of this. Wealth, health, mansions, and equipage, all are trifles compared with this. Especially is this true of a Christian. His reputation gone, he has lost his power of doing good; he has brought dishonour on the cause he most loved; he has lost his peace, and worlds cannot repay him.
  
  'Who steals my purse, steals trash: 'tis something, nothing: 'Twas mine, 'tis his, and has been slave to thousands. But he that filches from me my good name, Robs me of that which not enriches him, And makes me poor indeed."
  
  
  
  (13.) We have every encouragement to pray, Mt 18:20. We are poor, and sinful, and dying, and none can comfort us but God. At his throne we may find all that we want. We know not which is most wonderful, that God deigns to hear our prayers, or that men are so unwilling to use so simple and easy a way of obtaining what they so much need.
  
  (14.) We should never be weary of forgiving our brethren, Mt 18:22. We should do it cheerfully. We should do it always. We are never better employed than when we are doing good to those who have injured us. Thus doing, we are most like God.
  
  (15.) There will be a day in which we must give up our account, Mt 18:23. It may wait long; but God will reckon with us, and everything shall be brought into judgment.
  
  (16.) We are greatly indebted to God--far, far beyond what we are able to pay, Mt 18:24. We have sinned, and in no way can we make atonement for past sins. But Jesus the Saviour has made atonement, and paid our debt, and we may be free.
  
  (17.) It is right to pray to God when we feel that we have sinned, and are unable to pay the debt, Mt 18:26. We have no other way. Poor, and needy, and wretched, we must cast ourselves upon his mercy, or die--die for ever.
  
  (18.) God will have compassion on those who do it, Mt 18:27. At his feet, in the attitude of prayer, the burdened sinner finds peace. We have nowhere else to go but to the very Being that we have offended. No being but He can save us from death.
  
  (19.) From the kindness of God to us we should learn not to oppress others, Mt 18:28.
  
  (20.) It is our true interest, as well as duty, to forgive those that offend us, Mt 18:34. God will take vengeance; and in due time we must suffer if we do not forgive others.
  
  (21.) Christians are often great sufferers for harbouring malice. As a punishment, God withdraws the light of his countenance; they walk in darkness; they cannot enjoy religion; their conscience smites them; and they are wretched. No man ever did, or ever can, enjoy religion, who did not from his heart forgive his brother his trespasses.
  
  (22.) One reason why Christians ever walk in darkness is, that there is some such duty neglected. They think they have been injured, and very possibly they may have been. They think they are in the right, and possibly they are so. But mingled with a consciousness of this is an unforgiving spirit; and they cannot enjoy religion till that is subdued.
  
  (23.) Forgiveness must not be in word merely, but from the heart, Mt 18:35. No other can be genuine; no other is like God.
  
   

• Jamieson-Faussett Brown:

  So likewise--in this spirit, or on this principle.
   

• Spurgeon Commentary on Matthew:

   This is the great moral lesson. We incur greater wrath by refusing to forgive than by all the rest of our indebtedness. W e cannot escape from condemnation if we refuse to pardon others. If we forgive in words only, but not from our hearts, we remain under the same condemnation. Continued anger against our brother shuts heaven's gate in our own faces. The heavenly Father of the Lord Jesus will be righteously wrathful against us, and will deliver us to the tormentors if we do not from our hearts forgive every one his brother's trespasses. Lord, make me of a meek, forgiving spirit! May my heart be as ready to pardon offenses as it is to beat!
   

• Spurgeon Devotional Commentary:

   God will deal with each of us upon the principle which sways our own life, and if we adopt a stern and severe mode of action, we must expect the same rule to be carried out in our case.
   

• Adam Clarke's Commentary:

   So likewise shall my heavenly Father do also unto you] The goodness and indulgence of God towards us is the pattern we should follow in our dealings with others. If we take man for our exemplar we shall err, because our copy is a bad one; and our lives are not likely to be better than the copy we imitate. Follow Christ; be merciful as your Father who is in heaven is merciful. You cannot complain of the fairness of your copy. Reader, hast thou a child, or servant who has offended thee, and humbly asks forgiveness? Hast thou a debtor, or a tenant, who is insolvent, and asks for a little longer time? And hast thou not forgiven that child or servant? Hast thou not given time to that debtor or tenant? How, then, canst thou ever expect to see the face of the just and merciful God? Thy child is banished, or kept at a distance; thy debtor is thrown into prison, or thy tenant sold up: yet the child offered to fall at thy feet; and the debtor or tenant, utterly insolvent, prayed for a little longer time, hoping God would enable him to pay thee all; but to these things thy stony heart and seared conscience paid no regard! O monster of ingratitude! Scandal to human nature, and reproach to God! If thou canst, go hide thyself-even in hell, from the face of the Lord!
  
  Their trespasses.] These words are properly left out by GREISBACH, and other eminent critics, because they are wanting in some of the very best MSS. most of the versions, and in some of the chief of the fathers. The words are evidently an interpolation; the construction of them is utterly improper, and the concord false.
  
  In our common method of dealing with insolvent debtors, we in some sort imitate the Asiatic customs: we put them in prison, and all their circumstances there are so many tormentors; the place, the air, the company, the provision, the accommodation, all destructive to comfort, to peace, to health, and to every thing that humanity can devise. If the person be poor, or comparatively poor, is his imprisonment likely to lead him to discharge his debt? His creditor may rest assured that he is now farther from his object than ever: the man had no other way of discharging the debt but by his labour; that is now impossible, through his confinement, and the creditor is put to a certain expense towards his maintenance. How foolish is this policy! And how much do such laws stand in need of revision and amendment! Imprisonment for debt, in such a case as that supposed above, can answer no other end than the gratification of the malice, revenge, or inhumanity of the creditor. Better sell all that he has, and, with his hands and feet untied, let him begin the world afresh. Dr. Dodd very feelingly inquires here, "Whether rigour in exacting temporal debts, in treating without mercy such as are unable to satisfy them-whether this can be allowed to a Christian, who is bound to imitate his God and Father? To a debtor, who can expect forgiveness only on the condition of forgiving others? To a servant, who should obey his Master?-and to a criminal, who is in daily expectation of his Judge and final sentence?" Little did he think, when he wrote this sentence, that himself should be a melancholy proof, not only of human weakness, but of the relentless nature of those laws by which property, or rather money, is guarded. The unfortunate Dr. Dodd was hanged for forgery, in 1777, and the above note was written only seven years before!
  
  The unbridled and extravagant appetites of men sometimes require a rigour even beyond the law to suppress them. While, then, we learn lessons of humanity from what is before us, let us also learn lessons of prudence, sobriety, and moderation. The parable of the two debtors is blessedly calculated to give this information.

   

• Matthew Henry's Concise Commentary:

   (No comment on this verse).