Matthew 18:33
Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?
Original Language Analysis
ἔδει
Shouldest
G1163
ἔδει
Shouldest
Strong's:
G1163
Word #:
2 of 13
also deon deh-on'; neuter active participle of the same; both used impersonally; it is (was, etc.) necessary (as binding)
καὶ
also
G2532
καὶ
also
Strong's:
G2532
Word #:
3 of 13
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἠλέησα
had pity
G1653
ἠλέησα
had pity
Strong's:
G1653
Word #:
5 of 13
to compassionate (by word or deed, specially, by divine grace)
τὸν
G3588
τὸν
Strong's:
G3588
Word #:
6 of 13
the (sometimes to be supplied, at others omitted, in english idiom)
σύνδουλόν
fellowservant
G4889
σύνδουλόν
fellowservant
Strong's:
G4889
Word #:
7 of 13
a co-slave, i.e., servitor or ministrant of the same master (human or divine)
ὡς
as
G5613
ὡς
as
Strong's:
G5613
Word #:
9 of 13
which how, i.e., in that manner (very variously used, as follows)
Historical Context
Ancient honor culture operated on reciprocity: receiving beneficence created obligation to extend similar treatment to others. The patron-client system depended on cascading generosity—those receiving gifts from above extending proportional benefits to those below. The wicked servant violated this fundamental social contract, dishonoring his patron by refusing to mirror the patron's character.
Questions for Reflection
- How does forgiveness demonstrate that you've truly understood your own position as a 'fellow servant,' not as judge or lord?
- What does withholding mercy from others reveal about your view of the mercy you've received from God?
- How would your relationships change if you treated others the way God has treated you in Christ?
Related Resources
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Analysis & Commentary
Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?—The lord's question uses the same verb family: eleēsai (ἐλεῆσαι, 'to have mercy') and ēleēsa (ἠλέησά, 'I had mercy'). The argument is proportional reciprocity: 'just as I showed you mercy, you should show mercy.' Not because he earned it or deserved continued grace, but because recipients of extraordinary mercy ought to become conduits of mercy.
The term syndoulon (σύνδουλον, 'fellow servant') emphasizes equality: both are servants of the same master. The wicked servant forgot his own identity—he's not the lord dispensing justice but a fellow servant who received grace. This reveals the heart of unforgiveness: usurping God's position as ultimate judge while demanding from others what we received only by grace.