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In this theologically rich episode of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb continue their journey through Matthew 18 by examining the Parable of the Unforgiving Servant. Building on their previous discussion of church discipline and reconciliation, the hosts explore how this parable reveals the shocking nature of divine forgiveness and what it means to live as forgiven people in the kingdom of God. Through careful exegesis and systematic theological reflection, they unpack the staggering contrast between the infinite debt we owe God and our comparatively minor grievances against one another. This conversation challenges listeners to examine whether their approach to forgiveness reflects genuine heart transformation or merely external compliance, ultimately pointing to the free justification that comes through Christ alone.
The servant's request for "more time" to repay his debt exposes a fundamental misunderstanding of both the magnitude of his obligation and the nature of salvation. When the servant says "I will pay you everything," he demonstrates a staggering level of self-delusion—he genuinely believes he can somehow accumulate 200,000 years worth of wages. This mirrors the natural human tendency toward works-righteousness, where we imagine that with the right formula, enough time, or sufficient effort, we can restore ourselves to God's favor. Like Martin Luther's desperate bargaining on the road to Erfurt ("Save me and I'll become a monk"), fallen humanity consistently underestimates the severity of sin and overestimates our capacity for moral restoration. The parable exposes this thinking as not merely mistaken but absurd—revealing that our spiritual insolvency is so complete that only divine intervention through free justification can address it.
A critical theological insight from this parable concerns God's capacity to forgive without being diminished. The king's ability to casually dismiss such an enormous debt reveals his extraordinary wealth—he possesses resources so abundant that forgiving this impossible sum doesn't threaten his solvency. This maps directly onto the doctrine of divine impassibility and God's self-sufficiency. When we sin against God, we don't injure Him or reduce His glory; therefore, His forgiveness doesn't require Him to recover something He's lost. This stands in stark contrast to Roman Catholic theology, which requires meritorious exchange and suggests God somehow benefits from our good works. The Reformed understanding, illustrated perfectly in this parable, is that God forgives from a position of infinite sufficiency—His mercy flows from abundance, not need. As Isaiah 55 teaches, His thoughts and ways are higher than ours precisely because this kind of lavish, free forgiveness is so otherworldly that we can barely comprehend it.
The shocking reversal at the parable's conclusion—where the forgiven servant brutally demands repayment of a tiny debt—reveals that his initial pleading was not genuine repentance but self-preservation. His actions expose that he never truly received or understood the king's mercy, making him a picture of the unregenerate heart. This serves as a sobering warning that external religious behavior can mask an unchanged heart. The parable teaches that forgiven people naturally become forgiving people—not perfectly, but characteristically. This reflects the Reformed doctrine of the "practical syllogism," where we increase our assurance of salvation by examining the fruit of sanctification in our lives. Habitual unwillingness to extend forgiveness, especially when we claim to have received divine forgiveness, calls into question whether we've genuinely experienced God's transforming grace. The kingdom of heaven creates a community built on "astonished mercy"—people so overwhelmed by what they've been forgiven that extending forgiveness to others becomes their settled disposition.
"It is good to waste a little time every day... just appreciate and stop for a second, even if it's in like just this mundane task." - Jesse Schwamb
"Forgiveness and reconciliation are not the same thing... but being a forgiving person is not how you become a forgiven person. It's what it looks like to be a forgiven person." - Tony Arsenal
"The servant asks for time, not mercy... and that's the logic of self-salvation: Give me a little space, let me know what I have to do, give me more time and I'll fix it." - Jesse Schwamb
[00:00:08] Jesse Schwamb: And what I find interesting is something that you just brought up and I think we should tease out, which is there's a flawed plea and this diluted promise, I say that because the servant, asks for time and not mercy. Which I think is a helpful distinction. And then he tries to promise what he cannot perform.
So that's like the logic of self salvation, which is, give me a little space. Let me know what I have to do. Give me more time and I'll fix it. And I think the critical observation is the servant's words expose that. I don't think he understands the nature of his debt. He underestimates what he owes.
He asks for the wrong thing, that's exactly what we do. We wanna know how we can fix it instead of understanding that it's unfixable, that only God himself can again be just and justifier through his son.
[00:01:01] Jesse Schwamb: Welcome to episode 482 of the Reformed Brotherhood. I'm Jesse.
[00:01:09] Tony Arsenal: And I'm Tony. And this is the podcast with ears to hear. Hey brother.
[00:01:14] Jesse Schwamb: Hey brother. So it turns out, not surprisingly, that Jesus is giving us an absolute masterclass in Matthew 18, and I think everybody, if they're just jumping in now, like you gotta go back and listen to some of these other episodes because I think we jumped into Matthew 18 thinking.
We talk a little bit about this community life discourse that Jesus brings to us. He talks about humility in the first six verses. Then he gets into the seriousness of sin, the pursuing, the straying, the church discipline reconciliation. That's where it gets that famous passage about wherever two or three gathered, and we promised we wouldn't go there, and then we exactly went there in that last episode together.
And then. Then I think there's still more left. There's this culmination where Peter asks a question, and it's not random. It's this natural follow up to everything that Jesus has said in this little partition that's Matthew 18, the call to gain your brother through patient pursuit and restoration, and it all comes to a head.
So I say all of that. It is true pro gamina because. I think we've gotta appreciate that. That's where we're going in this conversation, but we're going there for a reason because the path has already been laid out for us. It's not just an isolated parable that we're getting to on this particular episode.
It's really embedded in all of this stuff. Yeah, there's all this drama, there's all this dialogue, there's all this subtext, and Jesus is gonna give us a parallel to round it or parable to round it all out.
[00:02:41] Tony Arsenal: Yeah. Yeah.
[00:02:42] Tony Arsenal: I think what I'm learning as we work our way through these, um, and I've commented on this before, that I love when we start on these series because it feels like we have, you know, we have like some preliminary conversations when we're figuring out what we wanna do and we have like an idea roughly of where we think we're gonna go.
And then I always end up learning or latching onto something, or a theme kind of organically develops either. Like explicitly on this, on the podcast are just sort of in my mind as, as I'm preparing and what I'm. Impressed by, and I think this is one of those things like I always had in the back of my head when I would think about the parables.
Um, but what's really coming to the forefront, especially in these last couple episodes, is how much these parables exist in context.
[00:03:29] Jesse Schwamb: Right?
[00:03:29] Tony Arsenal: I think a lot of times parables get taught as like these sort of timeless, abstract, allegorical. Teaching truths that stand on their own completely absent from anything else.
And there's obviously, there's certain elements of each parable that is rooted in a timeless truth and can, can stand on its own. But more so these parables are all coming. Christ is teaching the people in front of him something. Through the parable that's related to the context they're in. So I'm excited, um, to keep exploring that through the rest of the parable series.
But then especially, I think it's gonna be great. I think this conversation's gonna be great tonight because it really is gonna open up. I think a lot of what we were seeing in the last one carries on into this, uh, into this parable in ways that I hadn't anticipated. So it's gonna be good.
[00:04:14] Jesse Schwamb: It's gonna.
It's gonna be real good. Yeah.
[00:04:16] Jesse Schwamb: I realized that maybe we missed an opportunity with this whole series. I was recalling that famously, sometimes titles have really focused on, again, like what, what explicitly was going on in a particular like small conversation or episode. So, for instance, I think I liked Sherlock Holmes.
It was always like the adventure of Sherlock Holmes and the Scarlet Thread, or the hundred Oscar bills. Right? And then also maybe equally famously. Not quite with the same prestige that sitcom series friends titled everything. Like the one with the
[00:04:45] Tony Arsenal: one with, yeah.
[00:04:46] Jesse Schwamb: Yeah, exactly. So if you're wanna use that as your rubric for today, then this is the one with the unforgiving servant.
So that's what we're gonna be getting to in Matthew 18. Yes. Is 18 starting in verse 21? You can go hang out there just ahead of us, because for a second we gotta talk.
[00:05:02] Jesse Schwamb: Affirmations. Denials, we didn't forget. We never forget.
[00:05:06] Tony Arsenal: We never forget.
[00:05:06] Jesse Schwamb: We never forget. So, Tony, are you affirming or denying against,
[00:05:10] Tony Arsenal: I'm affirming tonight.
It's a, a pretty straightforward, uh, let's do it. Affirmation. Um, I, uh, feel like maybe I'm way behind the, the curve or the timeline. I don't know. Like, I'm way late to the show here. Um, I just recently, uh, like today it arrived from Amazon and I made my first cup. Of like traditional pour over coffee. Oh, nice.
Um, which, you know, I, I was a drip coffee person for a while before like Keurigs were a thing. And then we've had a Keurig for many years and we're trying to save some money and, and cut some costs. Um, and Keurigs are nice. They're super convenient and there was certainly a season in life where that convenience was, was.
I suppose I couldn't say it was a necessary convenience. 'cause then it's not a convenience, but it was a convenience that was worth the financial output that it took. Um, you know, when you've got kids and you're all of a sudden you're up at like three in the morning to not have to stumble around and wash a filter out and all that junk, but.
But we're not in that phase right now. We're trying to save a little bit of money. So we kind of said like, should we do a drip coffee or should we just go pour over? I did my first pour over and I like immediately could tell the difference in the flavor and the way that the, the coffee tasted. Um, takes longer.
But there's kind of a, there's sort of like a,
[00:06:25] Jesse Schwamb: there's a joy in that.
[00:06:26] Tony Arsenal: Yeah, there's like a joy and like a zen moment. I'm looking forward to tomorrow morning when I wake up of like actually like. Starting. One of the things I've heard about Drip, about pour over coffee is there's almost like a ritual element to it.
Yes. Of brewing your coffee and getting it right and taking the time to do it. So I'm just affirming, uh, pour over coffee. Uh, we got like a relatively inexpensive, I think it was like a $30, $35 kit on Amazon that has everything you need. It's got like a metal filter. Um, so you don't have to buy filter paper, I guess the metal filters.
Yes. Have more of the oil makes its way into the coffee. So it has like a, a richer flavor than when you use the paper. I don't, I'm kind of not a coffee snob. I don't, I wouldn't be able to tell a difference probably, but, um, but yeah, so I'm affirming pour over coffee. It was delicious. Uh, I made way too much of it.
Uh, it's gonna take a little while to figure out like what the proportions are and stuff, but that's kind of the fun of him, right? Yes. Like you have to figure out your own particular kit.
[00:07:22] Jesse Schwamb: It is, it seems to me like, and we have pour for coffee as well. Actually, I just made something the other day and was thinking about how bespoke a process it is and how if you go online or use the AI as super fun for this and you ask it like the best recipe, everybody's got their high conviction.
Yeah. On how much coffee. The proportions of coffee and water, the temperature, the swirling, I dunno if you have a gooseneck kettle for this whole purpose. It is a super fun process, but it was striking me that I think like what's Samsung and Google phones are to the mobile world. So also is Pourer coffee because it's like this pilot, customized, do what you want.
Kind of process. And I have an iPhone and I love it. There's nothing wrong with that, and that's maybe like the Curee or the Nespresso or whatever you have, but there is something fun about being able to customize the entire process. Yeah. And basically do whatever you want. I also, it's funny you bring this up because I was just reading something about Japanese, it ceremonies, I don't know.
The internet happened to me and I got in this rabbit hole and. They were talking about how it's a process and how like Americans struggle with that because they sense that they're like, I, I want the drink. I don't care about the ritual. And this person was saying it is good to waste a little time every day.
[00:08:37] Tony Arsenal: Yeah.
[00:08:38] Jesse Schwamb: And I think what they meant by that is exactly what you're saying is like just do appreciate and stop for a second, even if it's in like just this mundane task. To appreciate that it takes a little time. It's okay to wait and to let there be a kind of meditation and for us, like a more productive one while you're doing this thing.
Yeah. Pour of a coffee is a great way to do that. I mean, it takes like, what, like maybe three when I do it, like three minutes. 'cause I have a timer. I said and we, I tried. I try to let it bloom. There's also, blooming is fun. Like how many things do you get to let bloom?
[00:09:05] Tony Arsenal: Yeah.
[00:09:05] Jesse Schwamb: Like there's a whole process.
It's, but it's fun. You're right.
[00:09:08] Tony Arsenal: Yeah. Well, and you know, like. You buy a pour over coffee kit and like you, when you look on Amazon, like there are some that are very utilitarian looking. Yes. Like they're very almost industrial. Um, most of them look like you're brewing a magic potion. Like it's a, it's like a glass, like beaker and it has, the one we have has like a cork collar, so you can grab it and not burn your hands.
It's like tied with a leather strip and it's like. It's kind of fun to have this and like you do, like you have to pour it a certain way and Right. I'm sure the coffee would taste fine if I just dumped the water in and didn't care about it. But, um, there is a whole process and I, I think, I think you're right.
I like that phrase, like it's, it's a good thing to waste a little bit of time, and whether that's on like this or whether it's on a hobby that you're doing or even just like. Even if you have a Keurig, right? Even if you have a Keurig, just stand there and wait for it. Right? Like it's hard to do that, especially with as busy as our lives are.
And I know for me it's often at like four 30 in the morning and I'm like, I've got, if on a good day, I have an hour and a half before the kids get up and I gotta make every minute count. But I think there's something in that idea that like. The, the minutes of waiting and just being peaceful and, and just sort of stopping those minutes count too.
Like we agreed. We need to get away from thinking about those minutes as though they don't count. So yes. Um, affirming pour over coffee. It was delicious. The process is fun. Um, again, I feel like. I mean, I'm 43 years old. I feel like I, I probably should have done this at some point earlier in my life. Um, I texted my wife with a picture of it.
She was out, um, she was out doing some shopping while I was brewing the first cup, and I texted her, I think, I think we're hipsters now. I'm not sure.
[00:10:53] Jesse Schwamb: Yeah. Oh yeah, definitely. That's like classic on the hipster card. You gotta, and it's not just that, it's, you show it and it's like you, then you have the debate about how you make yours.
Yeah. Like once you do the ratio of gram's water to coffee.
[00:11:06] Tony Arsenal: I don't, I just, I just did whatever Google Gemini told me to do. I think it was like seven and a half
[00:11:11] Jesse Schwamb: if you want. Have a fun, fun time. And again, we're speaking about time and it's lack of our lack of ability to really harness it really, because there's so much going on.
But please. Next time we have a second go on YouTube and search for this because there's so many amazing, some of them are really good, uh, but everybody has their own recipe and I keep trying different ones and seeing what they taste like. And my palate is probably not refined enough to differentiate between most of them.
[00:11:37] Tony Arsenal: I feel like, uh, if you think theology fights are wild, that this is probably a whole different frontier. Yes. Of, of not that, Theo, this is gonna sound weird, but like, of just dumb things to fight over. Right? Theology is not a dumb thing to fight over. Like it's important for us to sometimes even do a little bit of combat over a, a theological error or something like that.
But this is probably a whole different level of like, yeah, it's fine. However you want your copy to taste. It's totally fine. Yeah. There's no moral element involved in how you brew your, your pour over coffee, but I bet you there are people out there who would say, I'm wrong, so.
[00:12:09] Jesse Schwamb: That's, and that's why this is the food equivalent of genealogies.
[00:12:13] Tony Arsenal: Yeah. Yeah. There you go. That's, that's great.
[00:12:15] Tony Arsenal: Well, Jesse, what are you affirming or denying tonight?
[00:12:18] Jesse Schwamb: I'm gonna keep it positive. Go affirmation as well and keep it light. I hope. Let me explain the situation briefly and then you'll just know the affirmation at the end 'cause it's more fun that way. Uh, I was at a practice for.
Worship music this past week and blessed again just by our church and the number of lovely musicians that we have. And actually, one of the things I do appreciate is that we're always trying to work ourselves out of a job, and that is we're trying to, especially recruit younger people into playing. We have people of all skill sets and abilities who are.
Like really volitional about setting their hearts right on worship through music. And really the instrumentation comes alongside of that. And oftentimes it's secondary to that, of course. And so we have a couple of college students that are joining us while they're studying locally. And one of them in particular is, is playing guitar.
And she plays quite well, but she's growing into that role of playing and it's a whole different challenge to play in this capacity. And so we, because we have a lot of people with a lot of instruments and experience, one of the other guitarists who is an older gentleman who is very experienced, he took on, he, this is also fantastic by the way.
He took up playing the bass because we just need a bass. I mean, he was a guy who was like, I play guitar exceptionally well. I see there's a need. I don't know how to play bass. I could probably learn. I don't own a bass, but I'm gonna make all that happen. And he is just fantastic. And so it turns out that because this young woman, she had a nice guitar or reasonable guitar, beginner guitar.
It was having some problems with our sound system, so. On Thursday, he brought another guitar for her to play and she didn't know he was gonna do that. And so he brought this very nice guitar, like multiple. I don't wanna get into exactly pricing, at least from what I discerned, but if you know, you know, it's a breed love guitar.
So this is, this is a very nice guitar. So he said, I just want you to be able to play it like, and have something to play here that, and see what you think and how it sounds in the system. So she played it. And I know he was just taking such great joy in seeing that, um, you know, we mixed it properly. It has EQ on it.
So we set the whole thing up and she's like, wow, it feels very nice. Like, I really appreciate playing it. So at the end of course, he turns to her and says like, how, what do you think? How does it sound? How do you, how does it feel? And she said, it feels really nice. And he says to her, take it home. It's yours.
[00:14:28] Tony Arsenal: Wow.
[00:14:29] Jesse Schwamb: And you know, he says to her, I know that you love to worship the Lord in music. Use this to do that and to lead yourself in others. And so the affirmation is. I don't know how often we get to just be witnesses to some kind of great private generosity. And the only reason I was, I was witness to it is because I, in the arrangement, on the stage we were practicing, I was just between the two of them.
So I felt like a little awkward, like this whole moment was happening and I was like just trying to awkwardly like moonwalk my way back out of that. So like they could just have this moment, but instead I got to witness it. So I. I don't know what it would look like for each of us to do something like that.
Not that necessarily the size of the gift in this case, but the thoughtfulness of it was exceptional. It was just a beauty to behold the family of God supporting and loving one another in a way, and this was no doubt. A sacrifice for him. I just couldn't, I said to him afterwards, I was like, that was incredible.
And uh, you know, he of course is very humble about the whole thing and was wanting to support musicians, but it's more than that. Of course, this was about gifting someone a tool to help them lead and to worship God more passionately. And I just have been thinking about that ever since. Like, well, how can I do that for others?
What, what are some spaces where I can do that, where it doesn't necessarily cost maybe even anything except my. Unwillingness to seek that out. So
[00:15:49] Tony Arsenal: yeah,
[00:15:50] Jesse Schwamb: if you see it, acknowledge it and hopefully we get to see it from time to time, but maybe we can be also the people that do it.
[00:15:55] Tony Arsenal: Yeah, that, that kind of gift, the value, like the monetary value is almost not relevant.
[00:16:01] Jesse Schwamb: Exactly.
[00:16:01] Tony Arsenal: And like a guitar, this is gonna be super like woo woo, but like. Anyone who plays guitar and has owned a guitar knows that like a guitar is kind of like a personal thing. Yes. You can have the most generic beater, like hundred dollar Epiphone acoustic guitar, and that's still your guitar. And to just give that away to someone is actually kind of like a, it's sort of like a weird, intimate feeling.
Um, and I think there are probably lots of things like that where we have a tool that is part of our craft, part of our trade, whatever it might be. Um, you know, like maybe you're a carpenter and you've just got your favorite. Here's, here's a dumb example. I, I started working at the hospital as a scheduling secretary in February of 2015, so I'm, I'm just past 11 years now, and there was this stapler at my desk when I first started.
And, uh, I've kept that stapler with me through, through 11 years in like several different job transitions in several different departments. It's the only thing that I've brought with me, and it's funny because I used to share an office with a nurse. And I went on vacation. When I came back, um, she had swapped my stapler for another stapler of the exact same model stapler, like it was an identical stapler.
And I could tell the difference in the waiting and the feel of the stapler. Um, like that, that kind of thing. Although, like I struggled to think how I might gift that stapler to someone in, in the same meaningful fashion, but like right. There are trade, there are tools of your trade and tools of your craft that you use to serve the Lord in particular ways.
And I think a musical instrument is like an obvious example, but maybe you're a carpenter and you have a favorite hammer that just, it feels right in your hand, it's the right weight, it's the right size, um, and someone else needs a good hammer. Like I think there are ways. Similar kinds of things that could happen.
And that's a really lovely, thoughtful gift. And it's a way that you can honor the Lord. Yes. Like it's not, it's not just being nice. It's a way that you can sort of pass on that blessing that God has given you in that, in that physical implement to someone else to make use of it. Um, and I can tell you I've been the recipient of similar kinds of gifts.
[00:18:09] Jesse Schwamb: Me too.
[00:18:10] Tony Arsenal: I don't have anyone that's given me like a guitar. But, um, there's been times where I've, I've, uh, like I have a set of commentaries that was gifted to me by someone who, they were well loved, well used commentaries, and they were just at a point in their, their academic career that they just weren't using them anymore.
And they gifted them to me. And I'll tell you like. I have never read through those in, in their entirety, but every time that I go to reference them, there's a warm spot in my heart when I think about what these commentaries have contributed to the kingdom in terms of that person's ministry. And then now my ministry, my my preaching Pul supply ministry, this podcast.
Um, so that's a special gift. That's a cool story. And I think. Your exhortation is great for us to think about ways we can, we can do that. I suppose there's some ways we've done that as a podcast. Like we've helped other podcast start. True. We've, I mean there's been equipment that we've grown out of, that we've passed on to other people who are getting started.
Um, you know, so I think there's lots of ways we can think about how that works and how we do.
[00:19:09] Jesse Schwamb: And we ourselves, of course, are ongoing beneficiaries of that kind of love.
[00:19:13] Jesse Schwamb: And this sounds like it's a plug that I intended, but I didn't when I started the whole affirmation. And that is we have people that give to the podcast through patreon.com.
[00:19:22] Tony Arsenal: Yeah.
[00:19:22] Jesse Schwamb: So after they've satisfied all of their other responsibilities, they have decided, you know what? The podcast, the conversations have blessed me in some way, and I wanna make sure that they keep going. And so. There's a place where people are giving even just little gifts, either one time or regularly.
And it does keep things going, like, uh, this is all practical. Now. For instance, many of our listeners noticed that somehow you developed a lisp over like the last Yeah. Two episodes, which it turns out Tony is healthy and well, his like. Speech is fantastic. I I hear it. I've always heard it in this clear, crisp mo voice kind of way.
And it turns out we tried to go with a cheaper solution that will remain unnamed.
[00:20:01] Tony Arsenal: Yeah.
[00:20:01] Jesse Schwamb: Um, and it turns out, for whatever reason, it, it
[00:20:06] Tony Arsenal: just wasn't gonna cut it. It
[00:20:07] Jesse Schwamb: just didn't work. And so we were trying to save a little bit there. But I'm so grateful for those who, who along with us, help us to cover these costs so that we could return to a solution that costs money.
[00:20:18] Tony Arsenal: Yeah.
[00:20:18] Jesse Schwamb: But is actually better for sound quality and less distracting for people that want to listen to us talk. So that all happens because many have gone to patreon.com, back slash reform brotherhood and said, I'd like to contribute. So I see that generosity and I wanna say thank you.
[00:20:33] Tony Arsenal: Yeah. Yeah, for sure.
[00:20:35] Tony Arsenal: Well, Jesse, we should probably get into the parable tonight.
[00:20:37] Jesse Schwamb: Yeah, let's get into it.
[00:20:39] Tony Arsenal: So we are gonna camp out tonight. Uh, we're we last, not last week because, uh, last week I was, uh, preaching and so, uh, you were, uh, the sermon from the, the church I was preaching, I was put into the feed, but the week before that.
We were camping out in the first half of Matthew 18. We were talking about the parable of the lost sheep and how it is positioned differently in Matthew than it is in its parallel in Luke, and that that positioning in that context sort of shades the meaning and and changes how we think about what the parable means.
We're gonna finish out the second half of chapter 18 here with the Parable of the Unforgiving Servants. And what I, what I think we're gonna find is actually like, in, in a similar way to how the Parable of the lost sheep and the Parable of the Lost Coin and the Parable of the Lost Sun all sort of stack up to be sort of like a mega parable.
This parable continues the same themes, um, and in many ways is, is like an. A next level question on the theme that Christ is teaching regarding, uh, people, you know, coming to the faith, people who sin against each other, and how we should think about church discipline. This parable really kind of continues that line of thought, so I'll go ahead and start reading here in verse 21.
We will go ahead and just read out to the very end of the, uh, end of the chapter here. So starting in verse 21, it says, then Peter came up and said to him, Lord, how often will my brother sin against me? And I forgive him as many as seven times. Jesus said to him, I do not say to you seven times, but 77 times.
Therefore, the kingdom of heaven may be compared to a king who wishes to settle accounts with his servants. When he began to settle, one was brought to him who owed him 10,000 talents. Since he could not pay his master, ordered him to be sold with his wife and children and all that he had and payment to be made.
So the servant fell on his knees, imploring him half patience with me, and I'll pay you everything out of pity for him. The master of that servant released him and forgave him the debt. But when the same servant went out, he found one of his fellow servants who owed him and hundreds inari and seizing him.
He began to choke him, saying, pay what you owe. So his fellow servant fell down and pleaded with him, have patience with me and I will pay you. He refused and went and put him in prison until he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place.
Then his master summoned him and said to him, you wicked servant. I forgave you all that debt because you pleaded with me and should not. You have had mercy on your fellow servant, as I had mercy on you. It is anger. His master delivered him to the jailer until he should pay all his debt. So also my Heavenly Father will do to every one of you if you do not forgive your brother from your heart.
[00:23:34] Jesse Schwamb: Maybe I'm the only one, but Peter is my spirit animal. He just is because like, it's not just that the question he starts with is like brutally honest, but I find out brutally practical. Yeah, I know there's a lot been said about Peter. He, he gets a lot of shade about this idea of him trying to set like, what's this generous limit?
How often should I forgive? But in some ways isn't the this, like the thing, if I were there, I'd be like, I'm thinking this too, which is, yeah, about how far, Lord, you know, how much, where, where do I be? When do I become the doormat? And so I have a sense, I think even in my own life, still don't want to quantify mercy.
Actually, I know this to be the case. I could think of a situation in particular. Where I was just talking about with my wife, where I was essentially doing this same thing. And in reform terms, I think like this is of course like the sinful heart's instinct to convert obedience into some kind of manageable policy, and that's where I'm like, yeah, I hear this.
Because if. Even quote unquote, like advanced disciples often want righteousness by measurement. Yeah. It's easier. It appeals to our human nature rather than righteousness by likeness to the father. And so it makes sense to me that after all this talk about discipline and about going after your brother, that I think honestly the logical thing is to say yes, but how far right?
And that's like the whole setup for this thing.
[00:24:52] Tony Arsenal: Yeah. Yeah. And I think there is a certain logic to. Peter's question, right? Yes. I I think you're right. Like we, we sort of bag on Peter to be like, what a dummy. Like, and, and I, I don't love, um, I don't love sort of the extrapolation that people make where they like, sort of like add that crisis, like exasperated by the apostles, right?
There are certainly places in the scripture where it, it just straight out says like, crisis. It, it basically says like, crisis frustrated with his apostles and, and he expresses like. I was reading the other day where they're like, who brought him, who brought him bread to eat? Like, and, and or the one where they're like, beware the ye the yeast of the, uh, of the Pharisees.
And they're like, oh, we forgot the bread. And he's like, I wasn't talking about bread you guys. Like, I don't, I don't actually get the sense that that's what's going on here. Like, I think this is a rational, logical question that Peter asks, right. Um, in many ways.
[00:25:50] Tony Arsenal: He's actually like catching the drift of what Christ is getting at because the, the prevailing thought in, in sort of like the ancient world, forgiveness was not really something you offered, like there was offense and then the offense had to be repaid and Christ is presenting this sort of radical new way where like all that needs to happen for the offense to be resolved is actually just repentance.
Like, it, it was not the norm. Peter isn't quite getting as far as Christ is pushing him yet, but he's not asking a dumb, selfish, stupid question. And I think we, we tend to sort of position Peter here as though he is, and I think the radical nature of this is that Christ answer is as many times it's, it's, he puts a number on it, but it's this number that has this symbolic value of like as many times as he repents.
And I think when you go back to the church discipline passage that we just came out of. The, the question basically is like, how many times am I gonna get to step one before I can just skip to step two? And the answer is, as long as there is genuine repentance, reconciliation should move forward. Right? Um, now again, like.
There are a lot of situations where rec, and I know the prevailing way of talking about this is like forgiveness and reconciliation are not the same thing, and they're, they're not. Um, but I also don't think reconciliation always means full restoration of a relationship as though nothing happened. And, and so I think this, this teaching that Christ is going into here.
Is not only designed to sort of like answer Peter's question, but providentially, it actually continues to extend the lesson of the last parable that you continue to seek your brother and you continue to forgive them and rejoice over that forgiveness and over that rest restoration as long as repentance continues to occur.
Um, now we don't need to get into it. But there are certainly times where a person might outwardly say like they're repentant of their sins and their behavior demonstrates they're not. That's not the scenario that Christ is addressing here when he is encouraging Peter to forgive 77 times. Right? He's not saying, just like you said, he's not saying you become a doormat and you just accept.
For, and you accept repentance on face value despite evidence. To the contrary, he's saying that when there is genuine repentance, there is no limit to the number of times that you should forgive a person.
[00:28:17] Jesse Schwamb: Yeah, that's right on. It's not like Jesus is mouthing forgiveness here. Yeah, it's more of this emphasis, like you've said already, that gospel is creating a people who forgive habitually, not sporadically.
And so forgiveness becomes, I think we said this before, like a settled posture because the believers live from this kind of idea. Settle the mercy. And so Jesus ties, and this is wild again, incredible, limitless. Forgiveness to the nature of the kingdom,
[00:28:43] Tony Arsenal: right?
[00:28:44] Jesse Schwamb: So the parable is not mainly about some kind of interpersonal etiquette here.
It's about what it means to live under God's reign and in God's household. And that should be a demonstrative focus and emphasis in how we go about our lives because. What's practically applicable to all of us is that people are gonna hurt us. The same people will continue to hurt us, and we'll come back and seek some kinda reparation.
We'll seek forgiveness. And Jesus says, like you said, extend it. There's this idea that there's this. Kind of almost in this like a comment upon the Lord's Prayer in that fifth petition. Like we ask forgiveness as we forgive, right? So then there's not like behavioral or modification here.
[00:29:21] Jesse Schwamb: We're trying to perform in such a way, well, if we forgive, then we will be forgiven, and we get that twist.
It's all the other way around in reverse, which is because of course we've been forgiven, therefore we ought to forgive freely, liberally, unreservedly, not sporadically, but all the time, every way, any way you can, right? So that's what leads then to this, all this hyperbole about. Debt, which again I love as an expression of what it means to incur sin, to be under the weight of sin, to be in, you know, rebellion against God.
And so I love that that's where Jesus moves because like presumably there could have this, could have gone lots of different ways. There are lots of different metaphors. This is just one of several places where debt comes in the picture. And I know, I know it's your jam as well. Like I know that you love this in terms of how this like drama unfolds next.
[00:30:11] Tony Arsenal: Yeah. Yeah. And you know, this is a, this is a, um, I kind of alluded it to a last time, I won't get into specifics, but there's been a, a number of situations in my life, um, and Jesse knows which situation I'm, I'm thinking of most specifically, but a number of times that I've been in situations where, um, e either I see another person who is refusing, who, who claims the name of Christ, but is absolutely refusing to.
To extend forgiveness except on sort of like really specific elaborate conditions.
[00:30:43] Jesse Schwamb: Right.
[00:30:43] Tony Arsenal: Um, I, I am not entirely set on the fact that forgiveness can't have any sort of condition in terms of what, what is expected to demonstrate that repentance is genuine. I think there are times where, um, especially if sin is an ongoing, you know, a person's sins against you in the same way, many times I think it's fine to say like, well, repentance in this situation looks like a right.
If a person is constantly talking about you behind your back and is gossiping about you, then repentance at a minimum is stopping that sin, right? For sure. At, at i, I would say in that situation, it might even look like that person needs to go. Take some steps to restore your good name in the, you know, in the people that they've slandered you against or slandered you with.
[00:31:30] Tony Arsenal: Um, but the, the main point of this, and the reason I bring it up, is that this parable is, um, uh. It's connected to the previous parable with this church discipline passage in the middle. In that what we see here is a picture of, of the unforgiving servant is not just the unforgiving servant, he's the unforgiving servant.
[00:31:55] Jesse Schwamb: Right?
[00:31:55] Tony Arsenal: And I think that's really key is that this. This parable, right? We always want to pay attention to what the parable is compared to. And so this is the kingdom of heaven may be compared to a king who wishes to settle accounts with a sermon. So yes, it's true that this tells us about what a.
Forgiveness and reconciliation and what being forgiven and what that does if all of that's true and it's presented here, but this parable is really telling us what life in the kingdom of God looks like.
[00:32:26] Jesse Schwamb: Right on.
[00:32:27] Tony Arsenal: And what it looks like is not holding, not holding debts against someone in light of the fact that God has not held our debts against us and.
I think you have to be careful when you teach this passage because it can very quickly become you earning forgiveness by being forgiving. Um, and it's actually like the, the exact opposite. Forgive being a forgiving person is not how you become a forgiven person. It's what it looks like to be a forgiven person.
This is the classic Protestant kind of like, um, what's it called? The my brain is losing me. Uh, the practical syllogism, right?
[00:33:09] Jesse Schwamb: Yes.
[00:33:09] Tony Arsenal: You, you know, you're forgiven by the fact that you live, you're living a life of holiness. But it's not that, that life of holiness is somehow generating your forgiveness or causing it.
It's, it's the opposite. The life of forgiveness, the life of being forgiven is driving this gracious disposition that should mark every Christian. So I think as we unpack this a little bit, we get through this. That's what we have to remember. Yes, there are practical on the street concrete things that we should do in light of this teaching, but ultimately this is teaching us about what it looks like to live as a forgiven person in the kingdom of heaven, not just some general principle of what it means to understand forgiveness or something like that.
[00:33:50] Jesse Schwamb: Right? Yeah. It's bearing that fruit. Again, this is all about the community hermeneutic, the community of the family of God, represented in the kingdom of God, and that's what.
[00:34:01] Jesse Schwamb: Propels us into this idea in verse 24, these 10,000 talents, this incredible debt, which is of course really hyperbole. Just pick the number that is impossible for repayment in your mind.
It's meant to feel infinite, and it's a picture of our guilt before God's justice. And I mentioned this before, but I think this bears repeating. It's a real liability. Right. What we have here in this picture is not sin merely as mistake. We we're quick to talk about sin as missing the mark, and this is true of course.
Sometimes though, with that, we can get the sense that the missing of the mark is kind of innocuous. It happens and it's suboptimal, and your life would be better otherwise, and it does wrong and hurt God, and we can embrace all those things without realizing that all of this missing the mark is creating a real liability.
God has a claim over and above us for restitution of that because that's what his justice demands. And so here we have this explicit identification of sin as debt. It highlights this inevitable reckoning like you can debt, you have to deal with, you have to deal with it in some way or another. And
[00:35:04] Tony Arsenal: yeah,
[00:35:05] Jesse Schwamb: so too, here we have these two different servants and they both have this irreconcilable debt, this real liability that's represented in the form of this king having a claim over them.
[00:35:17] Tony Arsenal: Yeah. And I think, um, you know, we've commented in the rest of the parables that there, the, one of the beauties, the beautiful things about a lot of these parables is there's so much systematic theology actually baked into them.
[00:35:30] Jesse Schwamb: Yeah.
[00:35:30] Tony Arsenal: And one of the things, I don't think, um, because of the way translations work and because the translations are not, um, they're translating the words and not necessarily the concepts in direct ways, in, in this context, in this situation.
Um. This is a picture of the, the sin debt that we have, but we lose the sight of the magnitude of it, right? So a talent was 20 years worth of wages for a worker in, in this era. Now that's 10,000 of those. So like the idea that you could spend 10,000 times 20 years worth of wages. Like, that's unreal. Like that's crazy.
That's unreal. Um, I can't even imagine what that would look like to spend and to, to somehow go into debt 10,000 times, 20 years worth of wages. Um, and that's the point is that it's, it's painting this picture. I think sometimes we, this parable is taught and the comparison is primarily between the 10,000 talents, which is this, uh, like.
Unimaginable vast quantity of money versus a hundred denari, which is not a small debt, but it's an imaginable debt. It's an understandable debt. That's the contrast most people, most people make when they're teaching this passage, but before you even get there. We've talked about how the parables sometimes have this element of like shock where like the, the, the people listening would be listening and be like, oh, yeah, yeah, yeah.
And then all of a sudden there's something in the parable that's like, whoa, wait, a, like, slow down a second here. Like the idea that the younger son could ask for his inheritance and then the father would just give it to him. That's a shock element that would make the, the audience sit up and go.
Something is a little different here. The shock element here is 20, it's, it's 20 times. 10,000 years worth of wages,
[00:37:27] Jesse Schwamb: right.
[00:37:27] Tony Arsenal: So there's so many elements of that. Like, first of all, how do you spend that much money? Second of all, who lets you go that far into debt? Right? And how did you even do it? Third, how did this king have, even a king ha wouldn't have that vast quantity of wealth.
Um, this would be like all of a sudden, uh, like. Elon Musk has let me spend his entire, his entire net worth, and I've gone into debt in that. Um, it's this unimaginable situation, and this is a picture of the sin debt that we incur when we have sinned against God. And so the gravity of our sin. Is on full display here.
The debt that we've incurred against the Holy God is not just, uh, it's not just a debt that we can't repay. It's a debt that is un repayable. This is supposed to be a picture of an infinite death. Yes. Or infinite debt. Right. There's, there's no real way, like the, the, the ancient world didn't really talk about infinite or infinity in the same way that we do.
Like mathematically, that wasn't a common concept. This is supposed to be a picture of a debt that is so vast and so large that it is, it is beyond. Like beyond rational numbering.
[00:38:42] Jesse Schwamb: Yes.
[00:38:43] Tony Arsenal: That is the picture of the debt that we owe God when we are still in the midst of our sin. And so this, this person comes.
There's a certain kind of like audacity that would, should actually be offensive to the king when he says like, I will pay everything. You're gonna pay everything. You're gonna pay 10,000 times, 20 years worth of wages.
[00:39:02] Jesse Schwamb: Right,
[00:39:03] Tony Arsenal: right. Like, yeah. Right,
[00:39:04] Jesse Schwamb: right.
[00:39:04] Tony Arsenal: That's, that's the audacity of this servant. Um, he wouldn't have been able to believe he was gonna do that.
He's coming, throwing himself, hopefully, throwing himself on the mercy of this. Uh, king that something could be done to allow him to, to change his estate. It's not all that different than what we talked about with the son. In the parable of the, uh, lost son, where he is coming back to his father, he's expecting his request to be made.
One of the servants is going to be granted with a positive, favorable answer. Right? But his concept of what he even. Could imagine to ask for is like too small. It's too, too narrow in scope, and it, it's not presuming on his, on God's mercy or the father's mercy, it's actually like undercutting what the, the father or in this case, the king is capable of in terms of mercy, which I think is something we miss a lot of times with this par.
[00:39:59] Jesse Schwamb: Yeah, we certainly see that the servant's inabilities is total, or at least we're meant to see that. And of course that aligns with all the things you and I regularly talk about, the human inability to satisfy divine justice by works. That's what's on display here in this idea of the kingdom. And the scene, to me at least, is like courtroom economic.
There's justice, which requires satisfaction. There's insolvency and judgment, and it happens beautifully in the context of this relationship where there's, there's debt, there's money, there's a claim over one. That must be satisfied. And while you were speaking, what really struck me is it's the king's right to claim it.
And he does. Right? Right. He, he brings it forward and says like, here's the debt. I'm just reporting back to you the real liability that is before you. So how are we gonna settle this bad boy?
[00:40:42] Jesse Schwamb: And what I find interesting is something that you just brought up and I think we should tease out, which is there's a, a flawed plea and this diluted promise, well, maybe I'm being right.
Not very generous. You tell me. I say that because the servant, and I think this is what like test this loved ones. I think this is what the natural man does. What the servant does, he asks for time and not mercy. Yeah, which I think is a helpful distinction. And then he tries to promise what he cannot perform.
So that's like the logic I think, of self salvation, which is, give me a little space. Let me know what I have to do. Give me more time and I'll fix it. And I think the critical observation is the servant's words expose that. I don't think he understands the nature of his debt. He underestimates what he owes.
He asks for the wrong thing, right. That's exactly what we do. We wanna know how we can fix it instead of understanding that it's unfixable, that only God himself can again be just and justifier through his son. And so we have this amazingly, like off the reservation, missing the whole point adventures in Romans one, where instead the natural man is prone to like, well, give me the legalism that I need to make restitution on my own.
And it's just impossible. So we're gonna see that that moves us, like you said, into compassion, into Mercy. But it absolutely floors me that this person says instead like, well, if you could just give me a little bit more time. I mean, I think there's like panic in that response. I think there's self-promotion in that response.
I think there's wanting to, if this can be true in some way, well intentionally wanting to make it right, but to do so on their own. And it's just an adventure in missing the point.
[00:42:20] Tony Arsenal: Yeah. Yeah. And I, I think, um. What we learn, you know, spoiler alert. I guess what we learn by the end of this, uh, parable is that this unforgiving servant, uh, represents the un unregenerate person.
Yes. Right. It's, it's, it's the person who never actually received the forgiveness that was extended to them. And I think we. We think that that punchline only comes at the end where the king throws him back into prison at the end and, and forces him to, to pay or, or keeps him in prison until the debt is paid, which of course, the, the underlying text is that the debt is never paid.
Um, but really this is actually the beginning of that, of that implication.
[00:43:01] Jesse Schwamb: For sure.
[00:43:01] Tony Arsenal: Right? He, he doesn't ask for forgiveness. He doesn't believe that the king is going to forgive him entirely. Um, he, he comes and he thinks he's going to pay off this unimaginable debt. Um, and again, there's a certain absurdity to these parables that is intentional.
It's part of the teaching mechanism. Um, but he comes and he says, exactly as you're saying, gimme some time to pay this off. He doesn't, he doesn't think he's not gonna be able to do it. Right. I don't think he, um. I don't think he comes thinking he's gonna somehow trick the king by asking for time and then he's gonna like flee to another land, right?
Like there's no implication of that. He thinks. By all indications, he thinks with a little bit more time, he's actually gonna scrape together 10,000 times, 20 years worth of labor. Right. He thinks that's gonna happen. And that is like when we come to the way that this is like the kingdom of heaven is when we, when we come to God saying like, just gimme a little time.
Or gimme a little space or tell me what I need to do and I'll make it right. Um, you know, you think of like Luther on the road to, to wherever he was going. Like, um, you know, if, if, if you save me, I'll become a monk. Right. You know, Saint Anne's save me. I'll become a monk. Like we, we think that if we can just.
Get the formula right, that somehow we're gonna be able to, to restore ourselves into God's graces. And so this is a picture of the Unregenerate man trying to flee the wrath of God somehow out coming out from underneath it by their own labor. And I. Again, like the absurdity of the, the, the servant's thought process here is exactly, uh, the absurdity of the person who thinks they're gonna somehow make up for their sin, debt against the holy God.
It just is, it's just not real. And it's, it's a level of delusion that can only come, you know? Yes. Sin and our fallen estate comes with a certain kind of insanity that comes with it. Yes,
[00:44:55] Jesse Schwamb: that's right.
[00:44:55] Tony Arsenal: That we, we are. We're not human, but we're sort of corrupted subhuman. And our rationality, our ability to understand spiritual things is totally just, it's totally damaged.
Um, so we couldn't even get to the right answer even if we wanted to.
[00:45:10] Jesse Schwamb: Yeah, so I think maybe one of the first.
[00:45:14] Jesse Schwamb: Several of the gasps from those listening would be in verse 27, where the king has this compassion on them. He exacts a pardon, but not a payment plan.
[00:45:23] Tony Arsenal: Right?
[00:45:24] Jesse Schwamb: And it really is an act of sheer mercy.
Of course, it's rooted in the king's compassion. And I would say like in the categories again that we talk about, it resembles this concept of free justification. God's acquitting, the guilty by grace and not by installments. And again, I, I had to look it up because I knew it was somewhere, but I couldn't find it off the top of my head.
But this connects to like the Westminster Larger catechism, which was the fifth petition. And I love this language. We're confessing that we cannot satisfy the dead and we ask God to acquit us through the obedience and satisfaction of Christ applied by faith. Right. That is phenomenally good news. In some ways, this is, I don't wanna say this is a problem for God, it's not, this is what he delights to do, but I hope people can hear me on this in that it's a problem in the sense that.
If God is a compassionate God, if this king is truly compassionate, then he has to take care of this in some way, right? Like it is, it is a concern. It is legitimate quantity. If this is a real liability that must be dealt with. It's a bit like saying, there is this old saying in banking where something like if you owe the bank a hundred thousand dollars, that's your problem.
If you own the bank, a hundred million problems, that's the bank's problem.
Yeah.
[00:46:30] Jesse Schwamb: And so here there's this massive weight. That must be dealt with. It can't just be like swept under the rug. So even behind this compassion, we know that the rest of scripture enumerates how that compassion takes place. It is free justification at the cost of God's one and only son applied to us again by faith as the confession gives us that language.
And so this is. Shocking. Even that is shocking. And I think to your point, Tony, it's shocking because I do believe, like you're saying, that the audience would've picked up on this guy being off the mark and is saying, well, he's somehow getting granted. He asked for more time. That's ridiculous. Yeah. And he is gonna be given forgiveness instead.
And so what's, what's going on? And I wanna point out, this led me to think about. Isaiah 55, and I'm embarrassed that I often read Isaiah 55 completely divorced from the context in which these very famous words appear, which is, this is the whole, my thoughts are not your thoughts, nor are your ways. My ways declares Yahweh, whereas the heavens are higher, higher than the earth.
So are my ways higher than your ways and my thoughts higher than your thoughts? And for somebody like me, I was like, I always appreciated like, listen, God is of course abundantly my intellectual superior in every conceivable way. I mean. Talk about an understatement, but he's just so brilliant. He works all things out for his glory, that the, the majesty and the creativeness of the world in which he spoke into existence proves that he's genius.
And here's maybe everybody, you're ahead of me on this, but here's where that passage. Here's like the antecedent verses right before that. This is Isaiah 55, beginning verse six. Seek Yahweh. While he may be found, call upon him while he's near. Let the wicked forsake his way and the unrighteous man his thoughts and let him return to Yahweh and he will have compassion on him.
And to our God, he will abundantly pardon for my thoughts are not your thoughts, nor are your ways. My ways declares Yahweh, for as the heavens are higher than the earth. So are my ways higher than your ways and my thoughts? The higher than your thoughts. So in other words. How do we know that God is like this, that his thoughts are heart?
Because the sheer act of this kind of forgiveness is so otherworldly that we cannot comprehend it, that God is saying the proof of the pudding is in the eating here. Here's how you know I'm so different than you, and the way I think, and the way I act and the way that I know things is because this kind of forgiveness, which I offer to my people is so extraordinary and unbelievable.
That you will not even be able to comprehend the essential first principle of what they mean, which is why we have to receive the instruction as it's set forth before us in this parable.
[00:49:07] Tony Arsenal: Yeah. Yeah.
[00:49:08] Tony Arsenal: And, you know, we'll, um, we'll have to come back. We're not anywhere near finished with this. We're at the end of the time here, but talking one of, one of the things, um, that I think, you know, that, that passage in Isaiah, but this passage too, um.
You cannot forgive a debt unless you have the. Capital to have that not sink you. Right.
[00:49:31] Jesse Schwamb: Right.
[00:49:31] Tony Arsenal: So if, if, you know, like that's part of why like banks and, you know, like the hospital like that I work at anywhere that is collecting fees and bills. Like they, they can't allow someone to go so far into debt that they will never recuperate.
That. That's like, that's where it's like bad debt comes in like at some point. You just let it go and you just stop giving them money. But you don't, you can't get the money back, but you can't forgive a debt if you don't have the resources to survive forgiving that debt. Right. And I think where this plays into in term, again, this is like another systematic theology point that comes outta this parable.
This king is apparently so fabulously wealthy and so fabulously, uh, rich in resources that he can just say, yeah. 10,000 times, 20 years worth of an, of an average labor. Like, don't worry about it. It's no big deal like that is, that has to be a king who is so fabulously wealthy, unimaginably so that that is not gonna hurt him.
And this is where the, like the omnipotence and the, uh, the impassability of God becomes so important is that we have a God who is, is able to forgive us. Right? I don't have the passage right in front of me, but. There's a passage in job where it's basically like, if, if I was to, to do something righteous, what benefits is that to God?
And if I was to sin against God, what does that hurt him? Right? Right. And like when we sin against God, it angers him. Um, there's not a change in his disposition. Uh, there, there, there might be a, a change in our experience of God. Um, because, you know, God in the presence of wrath is ex, I guess, is experienced differently than God.
Or God in the presence of sin is experienced differently than God, absent sin. Um, so when we're forgiven, we're experiencing, we're still experiencing God. Um, God is still oriented towards us, but he's oriented towards us graciously versus oriented towards us, non graciously. That's not a change in God.
That's a change in our status, a change that God renders in us. By applying Christ to us and Christ's benefits to us, but when we sin against God, it doesn't hurt him. It doesn't change him. It doesn't somehow make him less and, and that's a glorious thing. Because if it did somehow make him less right. Um, I'm a big fan of Anselm and I'm a big fan of ran of um, uh, satisfaction theory, right?
'cause that led into penal substitution theory. And I think there's a lot of truth to satisfaction atonement theory. Um, one thing that I think we have to be really cautious of with that is this idea that somehow God's. Honor, like is impugned and that he has to respond in a particular way, otherwise it somehow degrades his character and some wouldn't go that far.
But I think it's an implication of his, his theology is that's really a problem, right? That can be problematic because if God is somehow changed or harmed or injured by our sin, then then forgiving us. Becomes a problem because there has to be some sort of restoration to his being. And that would now put, you know, put a weird dynamic on the, the atonement that isn't, isn't biblical.
So just like in this parable, the, the king can forgive the servant, sort of almost like. Almost casually, right? Like right. The servant doesn't even ask him to forgive the debt. And he is like, oh, don't worry about it. Like, I don't mean to be flippant about it, but like there is this element of like, it's almost a non-issue for this king to just say like, your debt is erased.
I'm not, I'm not concerned about that. Um, he sees the. Outward disposition of this servant of Des apparently desiring to be able to pay this debt off and, and committing to what it takes. And he takes that step of mercy that wasn't even being asked of, but that's not possible if the king is somehow, uh, in a position of injury because of this debt.
Right. Um, he, he really doesn't seem to care about the debt. He, he just lets it go. And we have to, we have to then map that up to what God is like and what the kingdom of heaven is like. The kingdom of heaven. Um, it doesn't hurt God to forgive us. It doesn't hurt God or change the kingdom of heaven. It doesn't cause a diminishment in the kingdom of heaven for him to freely forgive our sins.
I mean, we could get into it, but like that, that's like totally flies in the face of Roman Catholic theology entirely,
[00:53:57] Jesse Schwamb: right?
[00:53:57] Tony Arsenal: Where like there has to be this, this exchange between the sinner and God, a meritorious exchange on some level in order for forgiveness to happen well. That only works if God is somehow benefiting or gaining from your, your, um, your good works.
He's accepting it in some way that actually benefits him. Now, that may be like a, a relational benefit or something like that, but it's still benefiting him. This parable seems to just fly in the face of that.
[00:54:25] Jesse Schwamb: It does, and we see justice is still at play here because we get at least some sense of what, like the equality of this debt, what it equals, what it costs.
Because we're told that when he comes before the king, the king says that he's commanded to be sold along with his wife and children and all that he had. So we know at least like that that would've been, in other words, this debt equals enslavement. That would be the only other way to even hope. To have some kind of restitution for, right.
Even that would be woefully insufficient. You're right. And so we still get a sense here, but that, that we're talking about livelihood, belongings, the persons themselves not being worth enough to really repay, but that is what would be required. Even just to begin that it's true that the minimum wages of sin is death and that's what the least of which our payment should be.
And so you're right that here we have one coming with all of the solvency that's required is not, not hurt by having to expend this, but must do. So I think that's like the subtext is behind there. It's not explicitly said, but it's clear like you're saying, Tony, that that's what's required of the one forgiving the debt.
It isn't just like, oh well. Well, maybe you'll do better next time.
[00:55:37] Tony Arsenal: Yeah.
[00:55:37] Jesse Schwamb: But instead says, no, this again, if it's a real liability that stands, it doesn't just go away in its own. You can't just snap it out of existence. I think that was a Thanos reference that I didn't Look at me. Look at me. He
[00:55:49] Tony Arsenal: only gets rid of half of your debt.
[00:55:50] Jesse Schwamb: Yeah, look at me. Yeah. I guess that's a joke. Jokes on you. Um, yeah. Uh, only half by the way. I know what you saying. That reminded me one time of somebody ribbing me after I'd run a half marathon. I was like, oh yeah, I ran the half marathon. And they're like, well, that's great. What other things do you only do halfway?
Um, and so, you know, like I, you're right with this, like at most this would kind of get you like maybe halfway and that's like being generous. And so here the greatest is generosity.
[00:56:17] Jesse Schwamb: And the shock that we're gonna see next is, first there's the gasp at, you know, maybe even Peter asking out loud, how many times do I have to forgive him?
And then there's this gasp at here's this incredible sized debt. And like you said, how did one accrue that? Yeah. How did that go on for so long? It's just impossible. And then the gasp of maybe him saying like, just gimme more time and I'm gonna make it happen. And then the gasp of this forgiveness, and there's a bigger gasp that's coming, I think next, which is, yeah.
Just from one shocked expression to the next, but I think we gotta call it there.
[00:56:50] Tony Arsenal: We do. Yeah. I, I'm, I'm looking forward to this too, because this is basically, uh, this parable is the parable of the lost son. In a different register. Like it's, it's the same basic dynamic, but the characters are flipped around a little bit, which is really, I think is really interesting and fascinating and, and fun to tease out.
So we'll, uh, we'll put a pin in that now. Uh, I'm super, super stoked to continue this. Like I said, this is a, this chapter, um, chapter 18 of Matthew has been really sort of. Out Sizely formative in my life and my thought process about the nature of the church. So it's, it's fun for me and meaningful for me to kind of tease out some of these specifics and come to it and learn some new things.
I think this is the beauty of the scriptures, right? When we sit down and we're serious and we take time to think through these things. God is faithful to always. That's right. Continue teaching us, right? Every day is a school day, but when you sit down and study the scriptures, if you let the scripture study you, you're gonna come away with it with, at a minimum, a deeper understanding of what you already had.
But I think most of the time when we're serious, we actually come away having learned something, maybe not entirely new, but something different than what we expected.
[00:58:05] Jesse Schwamb: Yeah. So since every day's a school day, what have we learned on this episode? Well, I think we've learned that this parable is teaching us that the Kingdom of Heaven is a community built on astonished mercy.
And the king's free parting creates a people who forgive from the hearts. And like you said, that means that that is the fruit of righteousness in our life. By the blood of Christ applied to us through the Holy Spirit, and that means we don't forgive to be forgiven. We are forgiving people because we have already been forgiven in the best and the greatest of all possible ways.
Getting rid of that debt that was so large, we couldn't hope to get out from underneath it. I think we've also learned, Tony, that you finally have become a hipster, and I'm so happy that you've arrived with the rest of us. And I hope we've inspired other people to go out and pour water over their own coffee.
It's delicious.
[00:58:55] Tony Arsenal: That might be the only actual hipster thing. Right now I'm wearing a, a zip up sweater that is, uh, is from when I was in seminary like 15 years ago. I still, I still own and wear clothes. Uh, that are like decades old. Uh, this is gonna like fall off my body at some point, but I am never getting rid of it, so, yeah.
Yeah. I'm stoked to keep going. Uh, please come back and join us next week. We'll be finishing out the parable. Uh, we'll, we'll talk through, you know. The difference between 20,000 years worth of debt or 200,000 years worth of debt, I'm not even good enough at math to figure that on the fly versus like a hundred days of debt.
Uh, it's, it's a totally different register, uh, and it just continues to add to the absurdity of this thing. So until we do that, until next time, Jesse, honor everyone.
[00:59:46] Jesse Schwamb: Love the brotherhood.