The Master's rebuke of the scribes and pharisees, "Ye blind guides, which strain at a gnat and swallow a camel,"[[7]] expresses a similar thought in a different form and connection. There is no need here to puzzle over the anatomical problem as to whether the throat of a Pharisee was capacious enough to gulp a camel down. The strong and agreeable Oriental flavor of this saying comes from the sharp contrast between the size of the gnat and that of the camel. So the Master employed it in order to show the glaring contradictions in the precepts and practices of the priests of his day, who tithed mint and rue, but "passed over judgment and the love of God."
One of the most interesting examples of Oriental speech is found in the eighteenth chapter of St. Matthew's Gospel, the twenty-first verse: "Then came Peter and said to him, Lord how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, until seven times; but, until seventy times seven." Did Jesus really mean that an offender should be forgiven four hundred and ninety times? Would it be to the interest of the offender himself and to society at large to forgive an embezzler, a slanderer or a prevaricator four hundred and ninety times? Is not punishment which is guided by reason and sympathy, and whose end is corrective, really a great aid in character-building? Let us try to interpret this passage with reference to certain scenes in Jesus' own life. In the sixteenth chapter of Matthew, the twenty-first verse, we read: "From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence to me: for thou savourest not the things that be of God, but those that be of men."
In the second chapter of St. John's Gospel, the thirteenth verse, we are told: "And the Jews' passover was at hand, and Jesus went up to Jerusalem, and found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: and when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; and said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise."
The forgiving "seventy times seven" did not apply, as it seems, in these cases. In the very chapter from which this saying comes,[[8]] the Master gives us two superb examples of certain and somewhat swift retribution for offenses. In the fifteenth verse, he says: "Moreover, if thy brother shall trespass against thee, go tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he neglect to hear them, tell it unto the church; but if he neglect to hear the church, let him be unto thee as an heathen man and a publican."
The parable of the "certain king" and the "wicked servant" follows immediately the "seventy times seven" passage. "Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment be made. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."
Now as a matter of fact the lord of the wicked servant did not forgive him seventy times seven, but "delivered him to the tormentors" for his first offense. Will the heavenly Father do likewise? Do we not have irreconcilable contradictions in these Scriptural passages?
No doubt there are difficulties here. But once the "seventy-times-seven" passage is clearly understood, the difficulties will, I believe, disappear. In harmony with his legalistic preconception, Peter chose the full and sacred number "seven" as a very liberal measure of forgiveness. Apparently Jesus' purpose was to make forgiveness a matter of disposition, sympathy, and discretion, rather than of arithmetic. To this end he made use of an Oriental saying which meant indefiniteness, rather than a fixed rule. This saying occurs in one of the most ancient Old Testament narratives, and, most fittingly, in a bit of poetry:[[9]]
"And Lamech said unto his wives:
Adah and Zillah, hear my voice;
Ye wives of Lamech, hearken unto my speech:
For I have slain a man for wounding me,
And a young man for bruising me:
If Cain shall be avenged sevenfold
Truly Lamech seventy and sevenfold."
In both Testaments the meaning of the saying is the same—indefiniteness. It is one of that host of Bible passages and current Oriental sayings which must be judged by what they mean, and not by what they say. The writer of the eighteenth chapter of Matthew grouped those seemingly contradictory passages together, because they all dealt with forgiveness. That they must have been spoken under various circumstances is very obvious. The object of the admonition concerning the trespassing brother (verses 15-17) is to encourage Christians to "reason together" in a fraternal spirit about the differences which may arise between them, and, if at all possible, to win the offending member back to the fold. And the object of the parable of the "wicked servant" is to contrast the spirit of kindness with that of cruelty.