Matthew 19:1,2

16 See Deu_19:15; Joh_8:17; 2Co_3:1.

18 See Mat_16:19.

19 The Lord continues in the same vein. If we should attempt to apply these privileges and promises now it would only bring reproach on His name and His word. Our actions are not ratified in heaven. Two or three may solemnly agree in their request, yet now, in this secret administration of God's grace, of which our Lord breathed not a single syllable, and for which He gave no instructions, we sink our own requests and agreements in a profound appreciation of the will of God and acquiescence in the ways of God.

21-22 Compare Luk_17:4. See Mat_6:14-15.

21 A more harmonious note is struck in our Lord's answer to Peter. Pardon, or forgiveness, is extended almost to the beginnings of grace. Singularly, the verb, pardon or forgive, does not even occur in Paul's epistles except as a quotation from the Hebrew Scriptures (Rom_4:7). A term is used which goes beyond the seventy times seven of this passage. We are to deal graciously with one another even as God, in Christ, deals graciously with us (Eph_4:32; Col_3:13). There are no limits to such grace.

33 The parable of the ten thousand talent debtor is a most graphic illustration of the true meaning of pardon or forgiveness. Though so great a debt was remitted, the pardon was afterwards recalled. The permanence of pardon depends on the conduct of the one receiving it. It may be withdrawn. Our “pardon” of sins is in the kingdom of the Son of His love. We are justified or vindicated or acquitted, in our judicial standing, for there is no charge against us. God, as Judge, has cleared us of guilt by the blood of Christ (Rom_3:24). A judge cannot pardon. That is the prerogative of a governor or king. Only when a kingdom is in view can the pardon of sins be proclaimed. Justification puts us beyond the sphere of condemnation. It is based entirely on the blood of Christ, is received by faith, apart from works, in order that it may accord with grace (Rom_8:1; Rom_4:5; Rom_4:16). Pardon leads to probation. Unbecoming conduct causes it to be withdrawn. God cancelled it in every case where it was not extended to others. Those who were pardoned in the Pentecostal era are the ten thousand talent debtor. They had crucified Christ, the Lord of glory, and were under incalculable obligations to God. Nevertheless, out of the compassion of His heart He pardoned their sins, as Peter proclaimed at Pentecost (Act_2:38). The nations, who had none of the light and privilege which was Israel's special portion, did not owe nearly so much. They are the debtor who owed only one hundred denarii. But the pardoned believers in Israel had no thought of sharing the mercy they had received with the despised aliens. It took much persuasion before Peter would go to Cornelius, a convert who was already a proselyte to Judaism (Acts.10). And when he did he found his brethren most antagonistic to the very thought (Act_11:3). But they are far more antagonistic to Paul's ministry among the nations. At his final appearance in Jerusalem these pardoned believers sought to stone him for the very mention of the name of the gentiles. Paul in his speech to them gets as far as the word “nations” (Act_22:21), and they refuse to listen further. Consequently their pardon is revoked. It is important to note that this does not apply to the unbelieving part of the nation, for they had not been pardoned. It was true only of those who had “believed”. Pardon is probational because it is based on behaviour. Justification is irrevocable because it is based on the blood of Christ, which is ever precious and potent.

35 See Mat_6:12-15; Jam_:2:13:.

1-2 Compare Mar_10:1; Joh_10:40-42.