How am I at being well pleased? Am I well pleased with the Lord? Am I happy with what He has given me?
How am I at making the Lord well pleased? “But to do good and to communicate forget not: for with such sacrifices God is well pleased.” (Heb. 13: 16)
Shepherding then might have the modern equivalent of flipping burgers at some “Open Late” drive-through. Nothing glamorous. Not the kind of environment where you expect to see angels. Or the kind of work that you expect the Lord to analogize to His own work, but all the more instructive that He did.
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.
As far as Heavenly Father’s relationship with the prophets goes, it’s not the kind of thing where one is keeping secrets from the other: they tell each other everything.
When a Master acts, the servants know what’s going on because they are with the Master, hear what He’s saying, and do little things to help out and to carry His message. In the same way, the prophets are God’s servants, and they are “in on” what is going on.
If you listen to what the prophets are saying, you will hear what the Lord is doing. That’s how it goes.
Things were probably not nearly so ideal as they are portrayed: Mary may not have had clean clothes, much less have her hair combed, the stable might have needed mucking out, Jesus may have cried half the night through, the swaddling clothes may not have been particularly clean or matched colors, and Mary must have been exhausted and shocked from the agony of her first delivery. These are the things that miracles are made of. Don't wait until everything is perfect: watch the Lord work with everything that is imperfect, unjust, or just plain miserable and see the magnificence that He brings out of it.
At Home in the Slums
Often I have focused on how Christ was out of place in the manger: that He deserved to be welcomed as a King, rather than ignored as a peasant. But Christ was at home with the outcasts: He came to be with them. “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised”(Luke 4: 18). Had there been a “Triumphal Entry”, Christ would not have been accomplishing His purpose. He was not here to be celebrated, He was here to serve.
Heavenly Father wants you to close that gap: to think higher thoughts, to act in higher ways. To Him, a person is never higher than when they stoop to pick up one another: convicts, the homeless, immigrants, the sick (Matt. 25: 35-36). Condescension is a characteristic of godliness (1 Ne. 11: 26-29). Want to lift the dregs of society. Try. Make them a part of your life. Bring forth from the abundance of your heart that which is good (Luke 6: 45).
And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. (1 Kgs. 19: 12)
Sometimes I think that if I have the Spirit with me then I’ll be like a fire or an earthquake: something extraordinary for all the world to see. It doesn’t sound very glamorous to be a still small voice. Where is the excitement there?
The Lord has given me a body to act for, as well as speak for God. But even so, most of God’s work is not “newsworthy”. People change, lives are healed, hearts are mended. Help me be a part of that change, and help me be satisfied with the lack of limelight.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.(Gen. 2: 24)
May I leave my parents for “the gospel’s [sake]” and “receive … in the world to come eternal life.”(Mark 10: 29-30) May my departure honor them in every way (Ex. 20: 12), that we may both be blessed.
May I cleave to my wife as the Lord has cleaved to me (Jacob 6: 5) and as I wnat to cleave to Him: to love and obey (Deut. 30: 20), to walk after, to serve “with all [my] soul”(Josh. 22: 5), and to “come [to] with full purpose of heart”(Jacob 6: 5).
May our hearts be “comforted, being knit together in love”(Col. 2: 2), that the Lord may call our home “Zion”(Moses 7: 18).
“Were it possible, I would make all things known unto you.” (Morm. 8: 12)
“In nothing did they work miracles save it were in the name of Jesus.”(4 Ne. 1: 5)
I want to make sure that in nothing do I observe miracles, i.e. that I credit miracles to the power of Jesus. There is no question of the miraculous nature of the birth and growth of a child. May my routine observation of such miracles lead to routine remembrance of God.
There are so many things wrong with so many systems. Individual/ societal, mental/ environmental, manage-mental…. Impulsively, I might recklessly dismiss something that is meant to show me “the works of God”. I want the abundance of human deficiencies to remind me of the perfection of God, so that I am continually invited and enticed “to do good, and to love God, and to serve him”(Moro. 7: 13). I believe that I can reach the solution by observing the works of God, rather than by staring at dissected dysfunction (i.e. getting to the root of the problem).
May I transition from Thief/Robber/Wolf to Hireling and then to the Shepherd that the Lord has asked that I be!
Have I rid my heart of all desire to enter “not by the door” but climb up “some other way”(John 10: 1)? Have I eliminated my secret desires to scatter, steal from, or catch my fellowman (John 10: 10, 12)?
Preoccupation with the coming wolf and careful departure from sinners are characteristics of the hireling who “leaveth the sheep, and fleeth”(John 10: 12).
With Christ as my guide, I will enter “in by the door”(John 10: 2), calling his sheep “by name”, lead “them out”, go “before them”(John 10: 3-4) and bring them together into “one fold” under that One Shepherd (John 10: 16).
Who are “the wicked”? This sermon is unlikely to have been successful if the recipients felt that the Lord was talking to them as an underclass called “the wicked”. They must have somehow identified with the moniker “the wicked”. In order to gain strength from this sermon, so will I.
“I’m so tired of working day after day just to stay alive. I’m tired of wandering, living from day to day, scrambling and scraping….”
“It’s not enough to have a hard life: you have to let that hard life lead you to me. Then you will drink, and be filled.”
“Lord, to whom shall we go? thou hast the words of eternal life.”(John 6: 68)
Our work is making room for changing souls, welcoming them into a place where continued repentance is the only acceptable social requirement.
“Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not” to support changing souls (Isa. 54: 2).
Placing emphasis on humankind's change-ability and change-necessity and God's unchanging goodness gently guides us all to infinite improvement in God's mercy.
The Lord might have admired their faith if they too had fallen asleep, content to let the waves rock them as a cradle. “Let not your heart be troubled, neither let it be afraid.” (John 14: 27)
Each person is acting out their perception of God. Action results from belief about the best way to act under certain circumstances. God is at least the sum of all the best; each believes He would do the same in their shoes.
We feel joy when our “spirit and element [are] inseparably connected”(D&C 93: 33), even if our body is united with our spirit around mistaken principles (Rev. 3: 15-16). Paul was prepared for ardent Apostleship by his painstaking persecution of the Church (Acts 9: 1-6). President Taylor is quoted as saying “stay with your convictions, stay right with them”, to a junior clearly in the wrong (link).
We don’t need to worry about putting someone else’s thoughts or actions into “righteous” or “wicked” categories: part of that depends on their heart (Moro. 7: 6-8, Deut. 15: 10), and only the Lord can judge that.
The Lord wants people to be better, and everyone has room for growth. Encouraging people to live as they believe is calling on them to repent. Congruent living makes true principles clear and promotes falsehood’s abandonment (John 7: 17).
Rather than faith followed by repentance, this is repentance followed by faith. Both will be rewarded by confirmation of faith and assurance of forgiveness because both are examples of testing the Lord by obedience.
and when ye shall do this,
When you do this, not “after you’ve experimented with this long enough to get it right”: sincere hearts instinctively know how to correctly repent.
the cloud of darkness shall be removed from overshadowing you.
Has it been removed from overshadowing me? Are there times when I crawl back under it, because it seems more familiar than venturing into repentance? What can I do to break my irresponsiveness?
The Lord presents both symbols of His presence: the cloud and the pillar of fire (Ex. 13: 21-22). The Lord is in the darkness as assuredly as He is in the light, and is always leading us toward the Promised Land.
There is meaning all around; if I am seeking, I will find it: “all things denote there is a God”(Alma 30: 44) and if I will listen to understand, I will “let the eternal creations declare his name forever and ever.”(D&C 128: 23) Otherwise it may seem as meaningless as drunken mumbling.
Heavenly Father teaches me according to my own language, according to my own context. Doctrines may take on different connotations and connections based on the person being taught: I learn by accepting these differences and amalgamating them. Until I understand how they fit together, I will leave space for every understanding.
One way to read this parable is that we are seeking the truth, that pearl. Another way to say that it is Christ who “sought me when a stranger”, and finding great worth in us (D&C 18: 10), has given Himself for us (Gal. 2: 20). God and Christ go to find us. We are the goodly pearls and He and His Son have sold all that they have (paid the ultimate price) to purchase or redeem us. Once purchased, we are not our own, but belong to our Lord and should serve Him, and be used according to His wisdom.
David Daniels
It’s amazing to me to think how much God’s foreknowledge is intended to help us bear all of our afflictions with peace. Here, He says that even under the threat of murder, our afflictions are not a surprise to Him; they were not outside of His perfect planning. Therefore, we should face our trials with courage, knowing that the Lord has given them specifically to us for our exaltation.
As a safe-haven for the radical,
Why do ye eat and drink with publicans and sinners?
Why don’t I eat with publicans and sinners? There is one Exemplar, and this is what He did.
For if ye love them which love you, what thank have ye?( Luke 6: 32)
be the children of the Highest: for he is kind unto the unthankful and to the evil.( Luke 6: 35)
…Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
… And they came, and filled both the ships, so that they began to sink.
When I am exhausted from toiling all night, and yet have nothing to show for it, am I willing to let the Lord direct me? He wants to teach. He wants me to know that He will make my efforts useful.
I want to think that I cannot tell who they are whom the Lord is referring to as His servants. They could be anyone. The Lord works in mysterious ways and calls mysteriously imperfect people to do his perfect will. Recieve the glad tidings from every person that the Lord has sent into this world!
Is this the fast that I have chosen? Or is my fast more of an individually isolated event. What can I do to make it more of a social event, as is presented here?
You can hear Nephi saying “See those little spindles? Do you believe that the Lord has the power to move such a little thing? Do you believe that He will move them so that we stay in the right path?”
Sometimes we try to take a fathom of our faith by asking ourselves whether we believe that the Lord could move a mountain, if He wanted to. This is a task of brute force, without much meaning: we don’t know why He would want to move a mountain.
This example is opposite: the Lord is moving delicate spindles. It is a small action full of meaning. Nephi is confirmed in the Lord’s love and tender mercies as he watches the spindles and recognizes that he and his family were led through “the more fertile parts of the wilderness.”(1 Ne. 16: 16)
The delicacy of the spindles creates a greater test of faith. A mountain moving might not leave room for doubt, but if the spindles looked off course, it would be easy to think that they had gotten stuck in the wrong place, that the reader was holding it the wrong way, or that it had gotten worn out, and stopped working. Especially if it looked like the spindles never changed course: e.g.“we did travel nearly eastward from that time forth.”(1 Ne. 17: 1)
“It is as easy to give heed to the word of Christ, which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass, which would point unto them a straight course to the promised land.”(Alma 37: 44) In what ways is our trial of faith by the word of Christ similar to the trial of faith by spindles?
Commandments are delicate: it is easy to imagine different meanings of what the Lord meant, and easy to convince ourselves that one of our interpretations is more correct than the one that the Lord is whispering in our ears (i.e. the spindles are broken).
Commandments are mostly unchanging: sometimes we are disappointed that the Lord doesn’t see fit to void one of His commandments in our special case scenario. Believing in the Lord’s delicate guidance, we might expect Him to lead us in more extreme diversions from a long-before-set-out, universally uniform path. But it is through minute variations from this path that we each find our individuality confirmed and mercies flow.
Humility draws the soul upward and outward, like clay on a potter’s wheel, believing that there is an external source of goodness (God) that is above your own. This is soul-expanding, making your soul a receptacle for more of Heavenly Father’s blessings and love, a clean “inward vessel”(Luke 11: 39).
When you think of angels declaring glad tidings, you usually think of the Christmas story: there are the shepherds in their field, keeping watch over their flocks by night, and then the choir of angels who are singing “Glory to God!” Here are the angels again, revealing to the shepherds (the leaders in the church) who are keeping watch over their flocks at a dark time in the world, declaring the glad tidings that give you desire to glorify God: the conditions of repentance. There is a Way, and angels will lead you to Him.
which bringeth unto the power of the Redeemer,
1) What are possible lessons here? 2) What daily applications are there (spiritually and physically)? 3) What does this tell me about Heavenly Father?
23 ¶ Therefore is the kingdom of heaven likened unto a certain king,
which would take account of his servants.
There are other parables about a king who took account of his servants (Talents, Pounds, Wicked husbandmen [Matt., Mark, Luke], Unjust Steward, Know not the hour [Matt., Luke], Wedding Feast [the king inadvertently takes stock of his friends]) as well as stand-alone verses that talk about the account taken of each of us (unprofitable [1, 2, 3], accountable [1, 2, 3, 4]). The Law of Consecration includes instructions for an accounting (1, 2, 3).
24 And when he had begun to reckon,
Since this is the beginning, there is a question of how he will reckon, and he is establishing a precedent for future settlements.
one was brought unto him,
I imagine that this guy stuck out like a sore thumb: possibly included in the first round of reckoning because he owed so extraordinarily much. But even from the start, he is alone.
which owed him ten thousand talents.
It’s hard to get a real handle on how much money was owed, but it was an astronomical amount. A couple of ways that you could build up that much debt: continually invest in a failing or risky business venture, early after a huge lump-sum deposit into a successful venture (such as school debt, or possibly a mortgage), be a debt broker (your debt is the consolidated debt of many others), reckless spending after a reckless loan, hold an initial amount at a compounding severe interest rate…
You can think about Christ as this servant: here He is, with the weight of all humanity’s sins on His back: an extreme burden of sinfulness. His atoning sacrifice was like being sold, and His sacrifice was accepted. The benefit of seeing Christ in this unusual position is that we see that it is ridiculous to think of Christ as forgiving others, and holding a grudge against you. Christ uses a similar comparison in talking about gifts (Matt. 7: 7-11), putting Himself in a position and pointing out how ridiculous it would be if that was the case.
25 But forasmuch as he had not to pay,
His solvency questioned at an inopportune time. This should be particularly poignant: most of us would be insolvent if an accounting of our physical assets were taken today: who has enough cash in the bank to release themselves from all of their debts (i.e. house, school, car)? There is almost always some time when you are in severe debt before your original profit can be made. One connection: “all have sinned, and come short of the glory of God” (Rom. 3: 23). This parable makes it more real for me: anyone that I met on the street, if I met them at a certain time, might be “insolvent”, or might sin “against” me. Let not justice fall heavily!
his lord commanded him to be sold,
And we are very likely to have the fate of our family members riding on our own financial solvency.
and his wife, and children,
and all that he had,
and payment to be made.
26 The servant therefore fell down,
The word fallen is used both to describe the sinful state, and what he does when he recognizes his sinful state. It is a realization and a unification of body and spirit/mind, but falls far short of self-punishment. In contrast, he is not focusing on himself, nor his own sinful state (after all, there is nothing particularly unique about that state, right?). He is focusing on his master.
and worshipped him, saying,
There are some definitions of the word worship that indicate an ongoing relationship of respect: this relationship seems to have been ongoing: it seems like the servant didn’t borrow/invest all of this money at once, or else the account wouldn’t have to “reckon” to find that it was owed. Finding and retaining a remission of our sins seems to require that we reckon often with the Lord, find ourselves unprofitable servants, plead for forgiveness, and be continually in the process of changing who we are.
Lord, have patience with me,
and I will pay thee all.
There is a willingness to suffer the consequences that is essential when it comes to forgiveness. The Lord may deem it necessary that we pass through any or all of the consequences of our sins, although, with His help, these consequences will not be a grinding punishment, but will be “for thy good.” (D&C 122: 7, see also Isa. 54: 11-17)
27 Then the lord of that servant was moved with compassion,
One of the purposes of this parable is to help all of us be moved by compassion: the Lord wants us to see what a common position this is, and to see ourselves in the shoes of the man who is begging for mercy. But the other theme here is that those around us are also begging for mercy.
and loosed him,
and forgave him the debt.
Sometimes we think of mercy as a luxury: if I could afford it, I would forgive the debt. Certainly the king could afford the loss! But the deeply indebted servant was also supposed to be able to afford his loss. Somehow in our fiscal struggles, we have to decide to afford forgiveness; otherwise our riches will canker our souls as they become more valuable to us than a human soul. The same is true in our emotional struggles. Life may be blessed by a kind of pre-emptive forgiveness: the realization from the beginning that you could be deeply hurt, taken advantage of, or abused in any situation, and the willingness to participate, rather than shy away from, and forgive if/when such an offense occurs. We can afford amazing amounts of forgiveness, and showing how much we can afford will give us some measure of the spiritual fortunes we have inherited. We can become like Enoch, who “wept and stretched forth his arms, and his heart swelled wide as eternity”(Moses 7: 41).
28 But the same servant went out,
and found one of his fellowservants,
which owed him an hundred pence:
Listen to the difference in wording when it describes his reckoning versus that of the king: it sounds like he knows where his debts stand, and targets one man in particular. Do I do that when I need a favor: seek someone whom I “know” to be in my debt? …I have heard it said that it is better to give what you know can’t be repaid.
and he laid hands on him,
How much more aggressively has he treated his fellow servant than His Lord! We do the same thing: I would never dream of angrily addressing the Lord, but it is easy to angrily address people around us.
and took him by the throat,
What an emotive action to describe: what will we hold onto more tightly, the relationships that bind us together in love, or the money that we use to divide us? We should recognize that holding on too tightly to either the money or the fellowservant could strangle either one.
saying, Pay me that thou owest.
Can anyone ever pay enough to make it right? Court cases have phenomenal payouts, but they can’t take things back to normal, nor can they make most things better. There are times when we feel appropriately rewarded for our pain and suffering, even generously rewarded: “A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.” (John 16: 21) Understanding that this was Christ’s description of His own atoning expiation helps us to realize that Christ likely felt well rewarded for His suffering in the Garden and on the Cross. We have Christ’s promise that suffering endured for righteousness’ sake will be generously rewarded (Matt. 5: 11-12, Matt. 19: 29). In our hurt, the wound most in need of dressing is our faith in pain for improvement, rather than for punishment. Forgiving does that for us.
29 And his fellowservant fell down at his feet,
Differences from vs26: fellow, at his feet, besought (instead of worshiped), no use of the word Lord before plea. All of these differences indicate a more even relationship: one servant in not higher than the other.
and besought him, saying,
What is the reason for impatience here? Is he making him repay the debt on a whim? Is he trying to collect a token thanks for his King? Sometimes my missionary work is like this: I am trying to do my token part: I feel like a good, grateful servant would invite someone to an activity, or share with them the Gospel message that has transformed my life, and so I try to find someone to discharge my debt onto. Unfortunately, many investigators turn to us and cry out “Have patience with me, and I will pay thee all”, and if I am focused on obtaining the money of conversion, I don’t see their goodness and forgive their current resistance. Surely it requires time to collect your spiritual resources to make a conversion! May I not cast them (even in my imagination) into a spirit prison, requiring that they should pay the debt of conversion before I respect them! There are other debts that I feel and ask others to pay: usually in action. I don’t feel that I have been a sufficient home-teacher, so I subconsciously ask why my companion isn’t contributing more, etc.
Have patience with me,
and I will pay thee all.
My brother gave me a wall hanging for Christmas: “Patience with others is Love, patience with self is Hope, patience with God is Faith.”
Actions are the best measure of what we really believe (not what we wish we believed). The servant’s actions show that while he is happy for his forgiveness, he accepted it as a guilty convenience: a wish he didn’t really expect to be granted, and doesn’t really find helpful, except as an excuse. His own picture of Utopia does not include it. Here are a few ideas of what he might have been thinking.
“He begged for patience, but I know that patience runs out quickly, and I thought about forgiving him, but I didn’t think that was the best idea: 1) I didn’t want him to question like I was questioning whether the boss had really forgiven me; I thought it would be better for him to know where he stood, 2) I don’t really think that forgiveness helps anybody: I still wouldn’t have any money; he wouldn’t have any reason for correcting his behavior, and might end up in the same kind of trouble I was in, and 3) you can’t do something just because someone asks you to do it: the King was a total push-over! I’m not like that. I’m stronger than that.”
but went and cast him into prison,
till he should pay the debt.
Behind this statement is the argument from the Sermon at the
31 So when his fellowservants saw what was done,
they were very sorry,
and came and told unto their lord all that was done.
It’s hard to reach out to these fellowservants as anything more than tattletales. Surely, the Lord’s judgment does not function this way. But wait! I don’t have any real authority to say that. I should look at the way that this might fit in (as supported by other scriptures), not set it at naught from the start! The first scriptural parallel that comes to mind is the case where
“
after that he had called him, said unto him,
O thou wicked servant,
At this point the servant is incensed. “What? Wicked!?! I demanded only justice!” Sometimes I expect justice to be carried out: I have got to come to the full realization that demanding justice is not a role that mankind should try to fill. Knowing that God never punishes beyond justice, the fullness of God’s wrath is probably the closest thing to this servant-demanded justice-without-mercy that we can find. God’s wrath is described as both the punishment allotted the wicked (Ether 2: 9) and the pain that Christ experienced in the Atonement (D&C 76: 107).
I forgave thee all that debt,
because thou desiredst me:
It seems like telling the Lord that you don’t need any mercy, and deciding to suffer through all the consequences of your sin alone (i.e. seeking justice for yourself, rather than mercy) is one of the ways a generally good person could demote themselves all the way to the Telestial Kingdom. Do I want mercy for me? For others? What can I do to want it more for all of us, and to appreciate all of the mercy that I have received?
33 Shouldest not thou also have had compassion on thy fellowservant,
If you are the servant living through this, you have some doubts about the power of forgiveness, and may question whether forgiveness would last, only to find your doubts confirmed, your fears realized, forgiveness recanted, and the enormous weight of debt placed squarely on your shoulders. From that point of view, it seems like a self-consistent system determined to drag you in the mire. Seeing the truth would set you free (John 8: 32).
This negative viewpoint reinforced by negative outcomes lies at the root of many persistent problems. It creates a gulf between yourself and the positive viewpoint reinforced by positive outcomes. Where should faith be applied in order to break this negative cycle?
even as I had pity on thee?
“I desired mercy, and not sacrifice”(Hosea 6: 6, Matt. 9: 13, Matt. 12: 7)
“with what judgment ye judge, ye shall be judged” (Matt. 7: 2, Luke 6: 37, 3 Ne. 14: 2, Moro. 7: 18, see also 1 Ne. 14: 3)
“with the same measure that ye mete withal it shall be measured to you again” (Luke 6: 38, D&C 1: 10, see also Prov. 11: 25)
and delivered him to the tormentors, Even then Collections agencies were viewed as hellish! Why? Because they exact that painful justice that normal people are willing to forgive and forget. It’s dealing with someone inhuman: a machine that won’t run unless you give it exactly the right input. My Love and I were once sent to collections for a dime! What’s a dime between friends? Between enemies?
till he should pay all that was due unto him.
35 So likewise shall my heavenly Father do also unto you,
if ye from your hearts This is a deep, emotional change! Should it be approached as any other change of heart? Careful pondering, prayer, thoughtful conversation…. Will it always require severe effort, or is it possible to develop a heart that is softened to that kind of change? How do you develop that kind of heart? My music teachers would answer “practice!” Our should-be-daily efforts at forgiveness can make this heaven-essential virtue more attainable for us.
forgive not every one his brother their trespasses.
Some verses make very similar statements: “forgive us our debts, as we forgive our debtors”(Matt. 6: 12) , “he that forgiveth not his neighbor’s trespasses when he says that he repents, the same hath brought himself under condemnation”(Mosiah 26: 31) “he that forgiveth not his brother his trespasses standeth condemned before the Lord; for there remaineth in him the greater sin”(D&C 64: 9).
The overpowering message of this parable is that those who are not willing to forgive their debtors are more guilty and less worthy of the kingdom of heaven than those who have sinned abominably.
An example of those who need to be forgiven according to this standard: someone who borrows something and never returns it. There is a temptation to say that that kind of debt is appropriate to hold against someone because the Lord explicitly told you not to do it (Ex. 22: 14, Ps. 37: 21, Mosiah 4: 28, D&C 136: 25). But it’s the violation of things that are explicit that make up basic (e.g. Law of Moses) level justice: these trespasses were included and superseded in the more advanced implicit violations that were added in the Law of Christ (mercy). Of course required forgiveness includes explicit debts! I love the description of the righteous in Ps. 37: 21: “The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.”
Forgiving the truly guilty, even those who should have known better, is a rewording of the lesson of the parable. It’s not okay for us to justify withholding forgiveness because a person really is guilty. Giving the benefit of a doubt is part of trusting relationships, but even when doubt is gone and there is no question of guilt, forgiveness is still required.
And not just for little sins: scale is emphasized in this parable. The footnote referring to the amounts of debt compared in this parable points out that even 100 pence (the much smaller amount of the two debts compared) was a significant amount: about 1/3rd of a minimum wage annual salary. The larger debt has uncertain value (link), but it was likely many times greater than 10,000 pence (33 year’s salary).
Other scriptures having you do with scale confirm that the Lord sees differently than we do: in the selection of David to fill the place of Saul, the Lord told Samuel “the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.”(1 Sam. 16: 7) David would go on to participate in a battle of scale in his fight with Goliath (1 Sam. 17). In the New Testament, Jarius, a great ruler of the synagogue was brought to humble himself because his little daughter fell sick (Mark 5: 23), reminding each of us of our vulnerability to even the smallest of things. Likewise, in the modern dispensation, Joseph Smith found it peculiar that such a small boy as himself could arouse the attention and persecution of the great religious leaders of his day (JS-H 1: 23).
The pattern of small things causing great things was recognized in the negative: “one sinner destroyeth much good” (Eccl. 9: 18) and “how great a matter a little fire kindleth” (James 3: 5). But it was also observed by Book of Mormon prophets (1 Ne. 16: 29, Alma 37: 6-7, Ether 3: 5) and Christ to function in the positive: He stated both in parable and explicitly that faithfulness in small things prepares you for that which is great (Luke 16: 10-11, Matt. 25: 21). The newly restored church was reminded of this truth: “be not weary in well-doing, for ye are laying the foundation of a great work. And out of small things proceedeth that which is great.”(D&C 64: 33)
