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Unlimited Forgiveness

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Proper 19

Pentecost 17

Ordinary Time 24

7. Unlimited Forgiveness

Matthew 18:21-35

Then Peter came and said to him, "Lord, if another member of

the church sins against me, how often should I forgive? As many

as seven times?" 22Jesus said to him, "Not seven times, but, I

tell you, seventy-seven times.

23"For this reason the kingdom of heaven may be compared to

a king who wished to settle accounts with his slaves. 24When he

began the reckoning, one who owed him ten thousand talents was

brought to him; 25and, as he could not pay, his lord ordered him

to be sold, together with his wife and children and all his

possessions, and payment to be made. 26So the slave fell on his

knees before him, saying, 'Have patience with me, and I will pay

you everything.' 27And out of pity for him, the lord of that

slave released him and forgave him the debt. 28But that same

slave, as he went out, came upon one of his fellow slaves who

owed him a hundred denarii; and seizing him by the throat, he

said, 'Pay what you owe.' 29Then his fellow slave fell down and

pleaded with him, 'Have patience with me, and I will pay you.'

30But he refused; then he went and threw him into prison until he

would pay the debt. 31When his fellow slaves saw what had

happened, they were greatly distressed, and they went and

reported to their lord all that had taken place. 32Then his lord

summoned him and said to him, 'You wicked slave! I forgave you

all that debt because you pleaded with me. 33Should you not have

had mercy on your fellow slave,

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as I had mercy on you?' 34And in anger his lord handed him over

to be tortured until he would pay his entire debt. 35So my

heavenly Father will also do to every one of you, if you do not

forgive your brother or sister from your heart."

The parable uses the analogy of a reverse comparison. On

the one hand a huge, almost inconceivable debt is forgiven. The

amount of the debt of the first character in the parable is

staggering. To the person hearing the parable it would be

scarcely possible to imagine a debt so monumental, perhaps as

hard as to try to imagine today the size of the national debt in

the United States.

The second character has a relatively trivial debt. It is

more the size one might run up on a credit card. Such a debt

today would hardly bring a person to the court to declare

bankruptcy. Most institutions would be ready to try to work out

some process for repaying the debt a little at a time rather than

have the person go bankrupt.

Such is the scenario which Jesus used to contrast two

situations of forgiveness in the parable.

Context

Context of Matthew 18

Chapter 18 contains another block of teaching material

inserted by Matthew into the general chronology of the Gospel

according to Mark. The chapter is sometimes referred to as the

teachings about the church. It follows immediately after Jesus'

teaching about how to handle disagreements in the church. That

teaching apparently prompted Peter to ask a question about

forgiveness and it became the occasion for Jesus to tell the

parable of the unforgiving servant.

Context of the Lectionary

The First Lesson. (Exodus 14:19-31) The story is told of

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the Egyptians following after the Israelites, who were led and

protected by the Lord. When the Egyptians entered into the sea

in pursuit of the Israelites, Moses let the waters return and

engulf the Egyptians. Thus the Israelites were delivered and the

mighty works of God were made manifest.

The Second Lesson. (Romans 14:1-12) Paul deals here with

the issue of judging. He begins with a plea to recognize the

weak in faith and not to use this for an occasion for quarreling

over differences. He then proceeds to the problem of the members

of the church judging one another. He is concerned about the

disruption of the fellowship within the church. The issue is one

of self-righteousness over a question about the significance of

which day is best for worship. He ends by calling the members of

the church to respect each other's convictions, since we all

"will be accountable to God." Paul admonishes the readers not to

preempt the prerogative of God by presuming which person knows

better how to honor God by selecting a particular day to show the

honor.

Gospel. (Matthew 18:21-35) The parable tells of the

forgiving king and the unforgiving servant. A contrast is made

between the king who forgives a great debt and the servant who

being forgiven a great debt turns around and refuses to forgive

another who owes him a relatively small debt.

Psalm. (Psalm 114) The psalm observes that Israel was

liberated from Egypt and made a sanctuary. Even the sea and the

mountains responded to this great event. They did so because of

the overwhelming presence of God.

Context of Related Scriptures

Genesis 4:24 Ä The forgiveness of Cain. The mark keeps him

from being punished for the murder of Abel.

Amos 2:6 Ä The Lord's threefold forgiveness for selling

fellow Jews into slavery.

Amos 8:6 Ä A warning to those who sell others into slavery.

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Nehemiah 5:4-5 Ä The people's cry against the imposition of

the king's tax which forces them to sell their children into

slavery so they can pay it.

Matthew 5:7 Ä Mercy returned to the merciful.

Matthew 6:14-15 Ä The commentary on forgiveness in the

Lord's Prayer.

Matthew 14:14 Ä The compassion of Jesus on the people who

were sick.

Matthew 20:34 Ä The compassion of Jesus for the blind men of

Jericho.

Luke 7:41-43 Ä A somewhat parallel parable about the

contrast between two persons with debts of varying magnitude.

Ephesians 4:32 Ä Paul's call to forgive one another as

Christ has forgiven us.

Precis of the Parable

The first part of the parable begins with a king who had a

deputy or governor of a district. The amount of income for which

the subordinate was accountable to the king was an astounding

amount. No indication is given as to why the amount was not

available, whether because of the laxness in collecting the taxes

or the misuse of the funds in administration of the district.

The point is the magnanimous action of the king in overlooking

the incompetence or corruption of the official when he pleaded

his case.

The pity of the king is contrasted with that of the same

official who proceeds to try to collect on a debt another person

owed him. The official had the slave thrown into prison until

the debt would be paid, probably by other members of his family.

When the king received a report of what the official had

done to a fellow slave, he was outraged. He proceeded to have

the official suffer the consequences he had tried to evade in the

first instance. The analogy of the parable is then applied to

how Christians should relate one to another.

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Thesis: Gratitude for divine forgiveness should lead to

readiness to reciprocate to others.

Theme: Failure to forgive has dire consequences.

Key Words of the Parable

1. "Seven Times." (v. 21) Seven was a number that had the

quality of completeness or perfection. Peter no doubt thought he

was proposing considerable generosity when he asked if forgiving

seven times was enough. Most people would think that forgiving

seven times was more than sufficient latitude to offer anyone.

2. "Seventy-seven times." (v. 22) Jesus raises the amount

from seven to a number that would be hard to keep track of. Some

manuscripts even make the exaggeration more extreme by saying

seventy-times seven, or a total of 490 times, ten times more than

the square of the number Peter suggests.

3. "A King." (v. 23) In rabbinical writing a king was often

a protagonist and served as a symbol for God.

4. "Ten Thousand Talents." (v. 24) A worker would have to

work 15 years to earn a talent, according to some authorities.

Others propose it would be the equivalent of $1000. Thus ten

thousand talents would be worth $10,000,000. For that period it

was about as large an amount as could be imagined.

5. "Him to be sold, with ... wife, ... children." (v. 25)

Selling people into slavery, either from greed or to pay a debt,

sometimes occurred, but was condemned by the prophets. (See Amos

2:6, 8:6; Nehemiah 5:4-5.) The sale of wife and children was

probably as much for punishment as for payment of the debt.

6. "The Debt." (v. 27) The amount was probably a loan

though some suggest it may have been taxes collected and owed to

the king by a district governor.

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7. "A Hundred Denarii." (v. 28) A denarius in a

subsistence economy that did not depend heavily on cash but

rather engaged more often in barter was a typical wage for a

day's work. One hundred denarii is estimated to be about $20.

8. "Handed him over to be tortured." (v. 34) Torture was

often used either to extract a confession or to force a payment

of a debt. Given the magnitude of the debt in this case, it was

probably understood as a punishment deserved, both for the debt

owed and for his mistreatment of his fellow servant.

9. "Pay his entire debt." (v. 34) The sentence was

tantamount to life imprisonment since he would likely not be able

to pay such a huge debt, especially if in prison where he would

be unable to acquire any wealth.

10. "From your heart." (v. 35) The forgiveness had to be

more than a simple "I'm sorry." It had to be a sincere change of

attitude toward the one who had done the wrong.

Contemplation

Insights

1. Unlimited forgiveness. It has been proposed that the

biblical understanding of retaliation and forgiveness developed

progressively. In the original impulse toward wrongdoing,

retaliation was unlimited. In the cases of the violation by

Achan at Ai, the people not only stoned him, but also his sons

and daughters and his oxen, donkeys, and sheep (Joshua 7). And

the same was also done to the inhabitants of Ai when they were

conquered (Joshua 8). In the latter case they practiced ethnic

cleansing! Later "limited retaliation" became the norm in the

principle of equality Ä "an eye for an eye, and a tooth for a

tooth" (Matthew 5:38). Peter in verse 21 was for "limited

forgiveness" within the church when he proposed forgiving seven

times. Jesus instead called for "unlimited forgiveness." Seven

times 70, or 70 times 70, would be understood as infinite

forgiveness.

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2. Reciprocal Action. In the Lord's Prayer Jesus taught his

disciples to pray "and forgive us our debts, as we also have

forgiven our debtors" (Matthew 6:12). The heart of the parable

is found in verse 35 where the heavenly Father treats everyone as

they have genuinely acted toward brothers and sisters. In

physics a basic law states that for every action there is an

equal but opposite reaction. This parable proposes a different

spiritual law: For every action toward a brother or sister, an

equal action occurs. Lack of forgiveness equals lack of

forgiveness, but forgiveness equals forgiveness.

3. God's Grace is Unlimited. No matter how great our debt,

God's mercy and pity is sufficient to cover it. When we present

ourselves before God with readiness to accept his grace, we can

be assured that it is offered. No matter how grievous our past

debt we can approach the Lord without fear that God seeks our

destruction. Rather God constantly seeks our redemption.

4. The Greater and the Lesser. The human debt before God is

larger than any person can repay. Total obedience to the will of

God is demanded. People assert their will over against God,

incurring an insurmountable debt had they been dealing with a

bookkeeping Lord. The debt which any other person might owe us

for the wrong done to us has to be trivial compared to our debt

in God's sight. If God can forgive us so great a debt, we should

be prepared to forgive the much smaller debt which we might feel

is due us.

5. Breaking the Cycle of Revenge. Gandhi said that if

people practice an eye for an eye and a tooth for a tooth, we

will soon live in a society of the blind and toothless. The

legendary feud of the Hatfields and the McCoys continued a cycle

of revenge from generation to generation, threatening to wipe out

both clans. The massacres in Bosnia and Rwanda demonstrate the

human dis-asters that flow from accumulations of wrongs from

generations past. The cycle of revenge is broken when persons

realize God's forgiveness and break the cycle of revenge by being

prepared to

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offer forgiveness themselves. But the forgiveness has to be

genuine, which means offering more than a formal expression of

it. It means accepting the other party as brothers and sisters.

Should the Christian response not be ethnic cleansing, but the

obliteration of ethnic differences by accepting others as one in

Christ? Should this be done, not because they deserve it or

because they have accepted Christ, but because that is what God

is offering them and inviting them to become? Should we not be

God's agents at the point where we can offer them forgiveness?

Homily Hints

1. The Dynamics of Forgiveness. (vv. 18-35)

A. The Recognition of Our Debt. The first step is to

recognize our need for forgiveness.

B. The Acceptance of Forgiveness. We need to accept

forgiveness and forgive ourselves.

C. The Response to Forgiveness. Forgiveness makes us

compassionate and merciful to others who need our forgiveness if

our forgiveness is to be completed.

2. Seventy Times Seven [or Seventy]. (vv. 21-22) A church

leader once said in response to the generosity of a business man,

"I am glad to know such a person who understands spiritual

mathematics."

A. Human Mathematics. Balance sheets have to total up

assets and liabilities, income and expenses so that they balance

each other. Too often human relationships operate on such

bookkeeping of accounts.

B. Spiritual Mathematics. Spiritual accounting responds to

human need rather than to balance sheets.

C. A New Equation. In spiritual equations we do not have to

balance both sides of an equation. We have to balance the

greater of God with the lesser of human reactions.

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3. Blessed are the Merciful. (v. 33) The merciful are

happy because they learn that they too receive mercy.

A. Compassion. We enter into the condition of others to the

extent that we understand our own condition.

B. Reversing Normal Psychology. People generally justify

their own actions by external causes which are not their fault

but attribute to others blame for their similar actions as

intentional. Jesus calls us to accept responsibility for our

actions but to understand other's actions compassionately.

C. Enlarging Self. By entering into the experiences of

others and suffering with them even in their failures, we enlarge

ourselves.

4. Face to Face Answers. (v. 35) The reciprocal nature of

human interaction is asserted in this proverb (see Proverbs

27:19).

A. We See Ourselves in Others. The tendency is to expect of

others the worst actions we find in ourselves.

B. Rising Above Ourselves. Instead of looking at others as

a mirror of ourselves, we need to look at others as God sees

them.

C. Seeing Ourselves in God's Action. We become greater by

looking at the greatest and thereby seeing our fullest

possibilities.

5. Demythologizing Revenge and Forgiveness. (vv. 22, 34-35)

Look at false understandings of revenge and forgiveness. Address

some of the false answers people give to them.

A. Is Revenge Sweet?

B. Is Forgiveness Only a Duty?

C. Is Forgiveness a Sign of Weakness?

Contact

Points of Contact or to Ponder

1. Restoring Relationships. Relationships are broken

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when a person does wrong to another or one feels wronged by

another. The act sets up a barrier between the persons. Only

forgiveness, whether in some formal act, such as an apology or

request for forgiveness, or in acted out forgiveness, removes the

barrier and restores the relationship. In most instances in life

no formal act of forgiveness takes place. The forgiveness takes

place implicitly in people's acceptance of each other.

Nevertheless, it is dangerous to assume that we are forgiven

without a formal acknowledgement by both parties. Otherwise the

situation may fester and continue to disrupt the relationship.

2. Guilt: True or False. One of the problems people face is

to distinguish between real guilt and a false sense of guilt.

Two aspects of a false sense of guilt may need to be considered.

Sometimes in the course of life and our human interdependence we

may hurt another person when we are not really guilty. An

example might be when we have an auto accident due to a

mechanical failure and someone else is injured or killed. If we

have been responsible in maintaining a safe vehicle and in

driving in a manner regarded as safe, we are not blameworthy for

the accident. Still we may feel guilty. We need to distinguish

between remorse and guilt. In remorse we may be sorry that the

ill happened, but we are not guilty and in need of forgiveness.

Nevertheless, we may face a problem because other persons may

feel we are blameworthy. People may need to seek forgiveness,

not because of real guilt, but because of perceived guilt on the

part of others. In guilt we are to blame for what happened and

need forgiveness.

3. Intended and Unintended. Intention or the perception of

intention adds to the feeling of being wronged by another person.

How often are we much more ready to forgive or excuse an act that

is unintended. If we are riding a crowded bus and the jerking of

the vehicle causes us to bump another person, it is easily

excused. If, however, we intentionally push a person aside so we

can get through the crowded bus, the action is seen as

intentional. Persons are then more likely to be offended and

less likely to accept our "I'm sorry" even though the bump may be

less than the one described earlier.

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4. Guilt Unaware. We may have a problem when we are

unaware of a wrong we have done to another. We all probably have

what are called ethical blind spots. What we have considered to

be acceptable behavior because of our family, social, or cultural

customs may offend someone with a different background. We are

much more aware today than we were years ago of how language may

reflect offensive attitudes that harm other people. Still we may

use language that demeans or insults others when we are unaware

that it does so. What obligation does the person who is offended

or insulted have to raise our consciousness and enable us to be

forgiven?

5. The Privilege of Forgiving. The parable infers that we

have the privilege to be agents of forgiveness. If God has

forgiven us so much of our past guilt, in gratitude we should

become agents of God's mercy and compassion. It is a great

privilege and opportunity to show the nature of God by forgiving

as we have experienced forgiveness. Indeed, have we really known

God's forgiveness of us unless we likewise take the opportunity

to forgive others?

6. Forgiving Institutions. How do you forgive institutions?

Church institutions as much as others often need to be forgiven.

Many churches have split over disputes that occurred in the past.

The occasions or reasons for the disputes or mistakes made may be

years in the past and no longer in the memory of present members.

Still the broken relations continue. Persons carry grudges

against institutional grievances long into the future. How do we

deal with the need for institutions, both sacred and secular, to

be forgiven, especially if the parties to the cause of the

grievance are long gone and present members have no sense of

personal guilt?

7. Conditions for Forgiveness. Does forgiveness require

certain conditions for it to be fulfilled? Forgiveness has two

sides: the person needing forgiveness and the person offering

forgiveness. Can we really forgive another unless the other

person repents of the action and regrets the act sufficiently not

to want to do

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it again? Sometimes persons ask for forgiveness in advance. How

can they be forgiven if they intend to continue doing the act?

Does forgiveness not sanction continuation of the behavior that

is unacceptable? Can we really forgive another unless we

ourselves have experienced it from another and accepted it from

ourselves? Jesus admonished Peter to forgive seven (or 70) times

seven. Should battered wives and children continue to accept the

abuse of husbands and fathers? Is the offer of forgiveness

conditional on a change of behavior?

Illustrative Materials

1. Getting Back What We Give. A story is told of a family

moving to a new town. They stopped near the town to talk to a

farmer working in a field. They asked him what the people were

like in the town. He in turn asked them how they liked the town

they had left. They said that the people were terrible. They

were leaving because they did not like the town and were looking

for a better place. The farmer told them they should look for

another town since they would find the people in his town just

the same.

A while later another family came along and stopped to talk

to the same farmer. They asked what the people were like in his

town. Again he asked how they found the town they left. They

said that the people were wonderful. They hated to leave, but

they found it necessary to do so. He told them they would find

the people in his town the same way and they would probably be

glad to live there.

2. A Forgiving Act. During a time of civil unrest in Russia

a group of men came at night and began removing the roof of a

house that belonged to a family which did not support them.

Hearing the commotion, the man of the house looked out and saw

what they were doing. He went out and said they must be tired

from their work and invited them in for some hot coffee and

bread. They came and ate. Then sheepishly they returned to

their work, only this time they put the tiles back on the roof

and left without further animosity toward the family.

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3. An Unforgiving Society. During the hostage crisis in

Iran a group of Americans visited in an attempt to open a

dialogue of reconciliation. In the process they asked the

students who were holding the hostages what the Shah could do to

be forgiven. Could he return his riches to the country? Could

he repent of the evils he had done? The students replied that he

could do nothing to be forgiven. He had to pay his debt to the

society, which obviously meant that he had to be tried and

executed. Some members of the American party felt that was a

difference between their understanding of religion and a

Christian approach which would offer forgiveness upon repentance

and an attempt to make restitution.

4. Forgiveness and Illness. A pastoral counselor told of a

woman who had a severe illness. The doctors thought her illness

was terminal and that they could do nothing to heal her. She

came from a tradition which believed in anointing by oil for

sickness (as found in James 5:14). She requested that the elders

of the church do that. They came but before they anointed her

they inquired about her spiritual condition. They discovered

that she was filled with bitterness about life and certain

people's actions toward her. They first had her confess her

bitterness and resentment of others. Then they did the anointing

as a symbol of her forgiveness. She had a quick and amazing

recovery. The doctors could not understand how she was healed

even though some scar tissue was still evidence of the previous

illness.

5. A Cycle of War. After World War I heavy reparations were

demanded of Germany. As a consequence the German economy

suffered and the people felt that they were treated unjustly.

Many historians feel that the high demands of vengeance wreaked

on Germany laid the seeds for World War II. After World War II

no great reparations were demanded. Instead the Marshall Plan

helped western Europe as a whole to recover. Germany responded

by becoming one of the strongest allies of the western powers

which had defeated it. The cycle of war was stopped.

6. Acted Forgiveness. A group of families were engaged

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in a housing project where they worked cooperatively. Some of

the young men were assigned to haul some materials from a coal

mining dump to build the roads. To get to the materials they had

to go almost a mile out of the way around a small creek. When

they had the dump truck loaded it was close to time for lunch.

The driver decided that he would just go through the small creek

since it only had about a half foot of water in it. Midway

through the truck got stuck. The young men tried to get it out.

They even unloaded the truck and tried shoveling the materials

under the wheels, but with the water the wheels just spun the

materials out again. By that time the truck was resting on its

differential. Finally one of the men walked about three miles to

get the Quaker project manager to come with the tractor and pull

the truck out. He came and never said a word of anger or

reprimand. After the truck was free and he had returned to the

project, the driver of the truck exclaimed, "If he had only

bawled us out, I could feel better about what we did!" The young

men never tried the shortcut again.

7. A Family Feud in a Congregation. Two families had a

bitter dispute. For years afterward they would never speak to

one another even though two of the participants were brother and

sister. It became an unwritten rule in the church that you could

never put the parents of these two families on the same committee

or board. It not only poisoned the relationships between the two

families, but infected the church. It was a situation which no

one talked about anymore but simply accepted as the way things

were in the congregation.

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