What then says the other? “Have patience with me, and I will pay you all.” But he did not regard even the words by which he had been saved (for he himself on saying this was delivered from the ten thousand talents), and did not recognize so much as the harbor by which he escaped shipwreck; the gesture of supplication did not remind him of his master's kindness, but he put away from him all these things, from covetousness and cruelty and revenge, and was more fierce than any wild beast, seizing his fellow-servant by the throat.
What doest thou, O man? Do you not perceive, you are making the demand upon yourself, thou an thrusting the sword into yourself, and revoking the sentence and the gift? But none of these things did he consider, neither did he remember his own state, neither did he yield; although the entreaty was not for equal objects.
For the one besought for ten thousand talents, the other for a hundred pence; the one his fellow-servant, the other his lord; the one received entire forgiveness, the other asked for delay, and not so much as this did he give him, for “he cast him into prison.”
“But when his fellow-servants saw it, they accused him to their lord.” Not even to men is this well-pleasing, much less to God. They therefore who did not owe, partook of the grief.
What then says their lord? “O thou wicked servant, I forgave you all that debt, because you desired me; should not thou also have had compassion, even as I had pity on you?”
See again the lord's gentleness. He pleads with him, and excuses himself, being on the point of revoking his gift; or rather, it was not he that revoked it, but the one who had received it. Wherefore He says, “I forgave you all that debt, because you desired me; should not thou also have had compassion on your fellow-servant?” For even if the thing does seem to you hard; yet should you have looked to the gain, which has been, which is to be. Even if the injunction be galling, you ought to consider the reward; neither that he has grieved you, but that you have provoked God, whom by mere prayer you have reconciled. But if even so it be a galling thing to you to become friends with him who has grieved you, to fall into hell is far more grievous; and if you had set this against that, then you would have known that to forgive is a much lighter thing.
And whereas, when he owed ten thousand talents, he called him not wicked, neither reproached him, but showed mercy on him; when he had become harsh to his fellow-servant, then he says, “O thou wicked servant.”
Let us hearken, the covetous, for even to us is the word spoken. Let us hearken also, the merciless, and the cruel, for not to others are we cruel, but to ourselves. When then you are minded to be revengeful, consider that against yourself are you revengeful, not against another; that you are binding up your own sins, not your neighbors. For as to you, whatsoever you may do to this man, you do as a man and in the present life, but God not so, but more mightily will He take vengeance on you, and with the vengeance hereafter.
“For He delivered him over till he should pay that which was due,” that is, for ever; for he will never repay. For since you are not become better by the kindness shown you, it remains that by vengeance thou be corrected.
And yet, “The graces and the gifts are without repentance,” but wickedness has had such power as to set aside even this law. What then can be a more grievous thing than to be revengeful, when it appears to overthrow such and so great a gift of God.
And he did not merely “deliver” him, but “was angry.” For when he commanded him to be sold, his were not the words of wrath (therefore neither did he do it), but a very great occasion for benevolence; but now the sentence is of much indignation, and vengeance, and punishment.
What then means the parable? “So likewise shall my Father do also unto you,” He says, “if you from your hearts forgive not every one his brother their trespasses.”
He says not “your Father,” but “my Father.” For it is not meet for God to be called the Father of such a one, who is so wicked and malicious.
5. Two things therefore does He here require, both to condemn ourselves for our sins, and to forgive others; and the former for the sake of the latter, that this may become more easy (for he who considers his own sins is more indulgent to his fellow-servant); and not merely to forgive with the lips, but from the heart.
Let us not then thrust the sword into ourselves by being revengeful. For what grief has he who has grieved you inflicted upon you, like you will work unto yourself by keeping your anger in mind, and drawing upon yourself the sentence from God to condemn you? For if indeed you are watchful, and keepest yourself under control, the evil will come round upon his head, and it will be he that will suffer harm; but if you should continue indignant, and displeased, then yourself wilt undergo the harm not from him, but from yourself.
Say not then that he insulted you, and slandered you, and did unto you ills beyond number; for the more you tell, so much the more do you declare him a benefactor. For he has given you an opportunity to wash away your sins; so that the greater the injuries he has done you, so much more is he become to you a cause of a greater remission of sins.
For if we be willing, no one shall be able to injure us, but even our enemies shall advantage us in the greatest degree. And why do I speak of men? For what can be more wicked than the devil; yet nevertheless, even hence have we a great opportunity of approving ourselves; and Job shows it. But if the devil has become a cause of crowns, why are you afraid of a man as an enemy?
See then how much you gain, bearing meekly the spiteful acts of your enemies. First and greatest, deliverance from sins; secondly, fortitude and patience; thirdly, mildness and benevolence; for he that knows not how to be angry with them that grieve him, much more will he be ready to serve them that love him. Fourthly, to be free from anger continually, to which nothing can be equal. For of him that is free from anger, it is quite clear that he is delivered also from the despondency hence arising, and will not spend his life on vain labors and sorrows. For he that knows not how to hate, neither does he know how to grieve, but will enjoy pleasure, and ten thousand blessings. So that we punish ourselves by hating others, even as on the other hand we benefit ourselves by loving them.
Besides all these things, you will be an object of veneration even to your very enemies, though they be devils; or rather, you will not so much as have an enemy while you are of such a disposition.
But what is greater than all, and first, you gain the favor of God. Should thou have sinned, you will obtain pardon; should you have done what is right, you will obtain a greater confidence. Let us accomplish therefore the hating no one, that God also may love us, that, though we be in debt for ten thousand talents, He may have compassion and pity us.
But have you been injured by him? Pity him then, do not hate him; weep and mourn, do not turn away from him. For you are not the one that has offended against God, but he; but you have even approved yourself, if you endure it. Consider that Christ, when about to be crucified, rejoiced for Himself, but wept for them that were crucifying Him. This ought to be our disposition also; and the more we are injured, so much the more should we lament for them that are injuring us. For to us many are the benefits hence arising, but to them the opposites.
But did he insult you, and strike you before all? Then has he disgraced and dishonored himself before all, and has opened the mouths of a thousand accusers, and for you has he woven more crowns, and gathered for you many to publish your forbearance.
Source: Homilies on the Gospel of St. Matthew (New Advent)