20. In my name (eis 7d ewov dvopa). Lit., “into my naine.” When two or three are drawn together into Christ as the com- mon centre of their desire and faith.
99. Seventy times seven (éBdounkovtakis értd).* It was a settled rule of Rabbinism that forgiveness should not be ex- tended more than three times. Even so, the practice was terri- bly different. The Talmud relates, without blame, the conduct of a rabbi who would not forgive a very small slight of his dig- nity, though asked by the offender for thirteen successive years, and that on the day of atonement; the reason being that the offended rabbi had learned by a dream that his offending brother would attain the highest dignity ; whereupon he feigned himself irreconcilable, to force the other to migrate from Pales- tine to Babylon, where, unenvied by him, he might occupy the chief place (Edersheim). It must, therefore, have seemed to Peter a stretch of charity to extend forgiveness from three to seven times. Christ is not specifying a number of times greater than the limit of seven. He means that there is to be no limit. “ Forgiveness is gualitative, not quantitative.”
*It is uncertain whether this means four hundred and ninety times, or seventy-seven times. Those who maintain the latter, claim that the expres- sion is derived from the Septuagint, Gen. iv., 24. Authorities, however, do not agree on the rendering of the Hebrew in that passage. Meyer says it can- not possibly mean anything else than seventy-seven, while Bunsen renders seven times seventy, and Grotius septuagies et id ipsum septies, ‘* seventy times and that seven times over.” The point, however, is unimportant, for, as Dr. Morison observes, ‘So far as the spirit of our Saviour’s answer is concerned, both enumerations are right.”
106 WORD STUDIES IN THE NEW TESTAMENT. [Cu. XVIII.
23. A certain king (avdIpar@ Bactre). Lit., a man, a king. The kingdom of heaven is like unto a human king.
Take account of his servants (cuvdpat \oyov peta Tov Sov- Awy avrod). The rendering of the A. V. is loose and inadequate, and might be taken to mean to reckon the number of his ser- vants. The verb cvvaparis compounded of ctv, with, and aipo, to take wp, and means literally to take up together, t.¢., cast up, as an account. The A. V. also overlooks the force of META, with. Therefore, Rev., better, make a reckoning with his ser- vants.
24. Which owed him (dgevrérns). Lit., @ debtor of ten thousand talents.
Ten thousand talents. An enormous sum; about twelve millions of dollars.
25. To be sold. According to the law of Moses: Ex. xxii. 3; Lev. xxv. 39, 47.
28. Found. Either went in search of him, as he himself had been sought out by his lord, or came upon him accidentally in the street.
A hundred pence (é«ardv onvépva). Less than a millionth part of his own debt.
Took him by the throat (airov erveyev). Lit., throttled. Wye., strangled. Compare were choked, Mark v.13. Oredit- ors often dragged their debtors before the judge, as the Roman law allowed them to do, holding them by the throat. Thus Livy (iv. 53), relates how, a difficulty having arisen between the consul Valerius and one Menenius, the tribunes put an end to the contest, and the consul ordered into prison (collum torsisset, twisted the neck) the few who appealed. And Cicero (“Pro Cluentio,” xxi.): “Lead him to the judgment-seat with twisted neck (collo obtorto).” Compare Cicero, “In C. Verrem,” iv., 10.
Cu. XIX.] MATTHEW. 107
What thou owest (ei ru ddefAeus). Lit., 7f thow owest any- thing. Not that the creditor is uncertain about the fact of the debt, though some uncertainty about the exact amount may be implied. This would agree with found, in the sense of coming upon accidentally. Compare Matt. xiii. 44. He came suddenly upon him and recognized him as a debtor, though not certain as to the amount of his debt. Meyer remarks, “ The if is sim- ply the expression of a pitiless logic. If thou owest anything (as thou dost) pay!” The word pay (amos) is emphatic in position.