MS
THE KI NG ' S B U S I N E S S
December, 1939
Points and Problems 1 . “Then came Peter to him, and said” (Matt. 18:21). The question of Peter is directly related to what Christ had taught earlier in this chapter. See verses 15 to 17 especially, where He instructs the disciples regarding the treatment of a brother who shall “trespass against thee.” 2. “Not . . . Until seven times: but, Until seventy times seveta” (v. 22). When Peter suggested “seven times” as the proper limit of forgiveness, he doubt less felt he was laying down a very generous rule. The rabbinical measure was three times, possibly based on Amos 1:6. But our Lord multiplies Peter’s measure by “seventy,” thus lifting the duty of forgiveness wholly out of the sphere of mere legalism. We are to for give as God forgives—times without number. But the exact number chosen by our Lord has an interesting signif icance. Seventy times seven equals 490. And this number represents definite periods or cycles of time in God’s deal ings with Israel. For example, the na tion was sent into captivity for 70 years because the people had failed to observe the law of the Sabbatical week of years (Lev; 25:1-4; 2 Chron. 36:21), and the entire period of their lawlessness must therefore have been 490 years. And Daniel’s prophecy of the Seventy Weeks contemplates the same length of time. Seventy times seven, therefore, to all intelligent Jews must have been a re minder of God’s unfailing mercy. He had dealt with them in mercy for 490 years marked from beginning to end with human failure. Then instead of cutting them off forever, God began a new cycle of seventy times seven. 3. “Which owed him ten thousand talents” (v. 24). The talent, if silver, has been estimstted at $2,050, and the gold talent at $30,750. Thus in either case the debt was staggering, wholly beyond the power of the servant ever to pay. 4 . “Have patience with me, and I will pay thee all” (v. 26). Here is something that the interpreter must not miss. These words indicate something serious ly wrong with this servant, and are a prophecy of his .wickedness later on in the story. His is not the plea of the sinner who knows he is utterly undone. He does not even ask for forgiveness, but only that the Lord would have “patience” until he himself could pay the debt. And he promises to “pay . . , all:” His whole mentality, attitude, and approach represent that of a legalist. We should not be surprised therefore to find him later dealing harshly with a fellow servant. He had learned nothing about the grace of his Lord. The mean est religion on earth is the religion of legalism. It is only as we come to God, crying, “Nothing in my hand I bring,” and experience the wonders of His grace, that we learn how to deal in mercy with our fellow men.
BLACKBOARD LESSON
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' / fO O S A V f T f / t f — Ô H O VlûfST TUOI/ MOT AISO Hwe »/to conp/tss/o//? * Morr./ssoza is found in its object, but of what is found in Himself. And it is righteous, because of what He has done to make forgiveness possible for all who apply for it (cf. Lk. 7:41, 42; Rom. 3:26). No one ever appeals to God through Christ ih a penitent spirit and is refused for giveness however many may be the times offense has been given Him. n . T h e I l l u s t r a t io n (23-35) The king would “take account,” or “make settlement with” his servants (vs. 23-27). Among the servants there was one who owed a vast sum, impossible for him to pay, and he and all he had were to be sold to make restitution. But the servant humbled himself and appealed for an extension of time, prom ising to pay in full. Then the creditor forgave the whole debt. This is the manner of the Lord in His forgiveness, and it is to form the pattern for the Lord’s disciples to follow. How marvelous is the grace—the "un merited favor”—of God toward the sinner! But this principle of grace acts also as a test of character (vs. 28-30). The forgiven one had a debtor who made an appeal for extension of time, but was refused. Being devoid of all grace, thtf forgiven debtor demanded full payment of the debt owed to himself. The treat ment he had received should have moved him to gracious dealings with others. Unless grace influences the actions of the one who receives it, its practical value is lost. Here is a picture of legalism: account is made, the debt is revealed, payment is demanded, penalty is threatened. And here is a picture of grace: the debtor receives full pardon upon his appeal for forgiveness, and this because of the com passion of the creditor. In this latter way God deals with all who appeal to Him for mercy. The receiving of His grace should lead to men’s acting in grace toward ethers. Forgiveness, our Loird shows, must be “from your hearts” (v. 35). Y o u A re I n v ite d to O p en Y o u r S a v in g s A c c o u n t w ith EQUITABLE PLAN COMPANY . "A S a v in g s I n s tit u tio n " N O T a B u ild in g -L o a n A s s o c ia tio n 6% P e r A n n u m I n te r e s t C. O. A N D ER SO N . M g r. S u ite 302. F in a n c ia l C e n te r B ld g . F h . VA -39 35 . L o s A n g e le s , 70 4 S- S p rin g
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