Matthew 18:24

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Matthew 18:24 in Multiple Translations

Berean Standard Bible BSB

As he began the settlements, a debtor was brought to him owing ten thousand talents.

King James Version KJV

And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.

American Standard Version ASV

And when he had begun to reckon, one was brought unto him, that owed him ten thousand talents.

Bible in Basic English BBE

And at the start, one came to him who was in his debt for ten thousand talents.

Free Bible Version FBV

As he began to settle accounts, one servant was brought to him who owed him ten thousand talents.

Geneva Bible 1599 GNV

And when he had begun to reckon, one was brought vnto him, which ought him ten thousand talents.

Young's Literal Translation YLT

and he having begun to take account, there was brought near to him one debtor of a myriad of talents,

World English Bible WEB

When he had begun to settle, one was brought to him who owed him ten thousand talents.

Noah Webster Bible WBS

And when he had begun to reckon, one was brought to him who owed him ten thousand talents.

Douay-Rheims 1899 DRV

And when he had begun to take the account, one was brought to him, that owed him ten thousand talents.

Translation for Translators T4T

So those officials were brought to the king to settle their accounts with him. One of the officials who were brought owed the king several million dollars.

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Berean Amplified Bible — Matthew 18:24

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 18:24 Interlinear (Deep Study)

BIB

GRK αρξαμενου δε αυτου συναιρειν προσηνεχθη αυτω εις οφειλετης μυριων ταλαντων

αρξαμενου archomai G756 to rule/begin Verb-AMP-GSM

δε de G1161 then Conj

αυτου autos G846 it/s/he Pron-GSM

συναιρειν sunairō G4868 to settle accounts Verb-PAN

προσηνεχθη prospherō G4374 to bring to Verb-API-3S

αυτω autos G846 it/s/he Pron-DSM

εις ehis G1520 one Adj-NSM

οφειλετης opheiletēs G3781 debtor Noun-NSM

μυριων murioi G3463 myriad Adj-GPN

ταλαντων talanton G5007 talent Noun-GPN

Greek Word Study

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Greek Word Reference — Matthew 18:24

αρξαμενου archomai G756 "to rule/begin" Verb-AMP-GSM

To rule or begin means to commence something in order of time, like in Mark 10:42 and Romans 15:12. It can also mean to start something new.

Definition: ἄρχω [in LXX for חָלַל, מָשַׁל, etc. ;] __1. to begin. __2. to rule (see DCG, ii, 538b.): with genitive, Mrk.10:42, Rom.15:12. Mid., to begin: before ἀπό, Mat.16:21 20:8, Luk.14:18 23:5 24:27, 47, Jhn.8:9, Act.1:22 8:35 10:37, 1Pe.4:17; with inf., an Aramaic pleonasm, Mrk.1:45 2:23 5:17, Luk.3:8, al. (see M, Pro.14:1-35 f.; Dalman, Words, 27; MM, see word) (AS)

Usage: Occurs in 84 NT verses. KJV: (rehearse from the) begin(-ning) See also: 1 Peter 4:17; Luke 23:30; Matthew 26:74.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

συναιρειν sunairō G4868 "to settle accounts" Verb-PAN

To settle accounts or compute something together, as in Matthew 18:23-24 where a king reckoned with his servants. This word is about making up or balancing accounts. It involves calculating or paying a debt.

Definition: συν-αίρω [in LXX: Exo.23:5 (עָזַב) * ;] to take up together: σ. λόγον (of which there are several exx. in π.; see Deiss., LAE, 118 f.; MM, i, xxiv; M, Pr., 160), to settle accounts, Mat.18:23-24; before μετά, C. genitive of person(s), Mat.25:19.† (AS)

Usage: Occurs in 3 NT verses. KJV: reckon, take See also: Matthew 18:23; Matthew 18:24; Matthew 25:19.

προσηνεχθη prospherō G4374 "to bring to" Verb-API-3S

To bring to means to lead or offer something to someone, especially to God, like in Matthew 4:24 where people brought their sick to Jesus. It's about presenting or offering something to someone.

Definition: προσ-φέρω [in LXX chiefly for קָרַב hi. ;] __1. to bring to, lead to: with accusative and dative of person(s), Mat.4:24 8:16 9:2, 32 14:35 17:16, Mrk.2:4 (WH, R, txt.; sc. αὐτόν) Mrk.10:13, Luk.18:15 23:14; pass., Mat.12:22 (act., WH, txt.) Mat.18:24 (προσήχθη, WH) Mat.19:13; with accusative of thing(s), Mat.25:20; id. with dative of person(s), Mat.22:19, Luk.23:36; τ. στόματι, Jhn.19:29; metaphorically, with dative of person(s), to deal with, Heb.12:7 (cl.). __2. to offer: Mat.2:11, Act.8:18; esp. (as frequently in LXX; cf. FlJ, Ant., iii, 9, 3) sacrifices, gifts and prayers to God: absol., before περί (ὑπέρ), Mrk.1:44, Luk.5:14, Heb.5:1, 3 9:7 10:12; pass., Act.21:26; with accusative of thing(s) (δῶρον, θυσίαν, λυτρείαν, προσφοράν), Mat.5:23-24 (aoristic pres.; M, Pr., 247) Mat.8:4, Jhn.16:2, Act.7:42 21:26, Heb.5:1 8:3-4 9:7, 9 10:1-2, 8 10:11-12; δεήσεις τε κ. ἱκετηρίας, Heb.5:7; with accusative of person(s), Heb.11:17 (conative impf.; M, Pr., 129); of Christ, Heb.7:27 (ἀνενέγκας, WH, txt.) Heb.9:14, 25 9:28.† (AS)

Usage: Occurs in 45 NT verses. KJV: bring (to, unto), deal with, do, offer (unto, up), present unto, put to See also: Acts 7:42; John 19:29; Hebrews 5:1.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

εις ehis G1520 "one" Adj-NSM

The Greek word for one, used to describe unity or agreement, as seen in John 10:30 and Romans 12:4-5. It emphasizes oneness and togetherness. This concept is key in Christian teachings.

Definition: εἷς ιά, ἕν, genitive ἑνός, μιᾶς, ἑνός, cardinal numeral, one; __1. one, as opposite to many: Mat.25:15, Rom.5:12, 1Co.10:8, al.; as subst., Rom.5:15, Eph.2:14; id. with genitive partit., Mat.5:19, al.; before ἐκ (ἐξ), Mrk.14:18, Jhn.6:8, al.; metaphorically, of union and concord, Jhn.10:30 17:11, Rom.12:4-5, Php.1:27; ἀπὸ μιᾶς (B1., § 44, 1), Luk.14:18; with neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one, none (cl.), Mat.5:18 10:29, Luk.11:46 12:6. __2. Emphatically, to the exclusion of others; __(a) a single (one): Mat.21:24, Mrk.8:14; absol., 1Co.9:24, al.; οὐδὲ εἷς, Mat.27:14, Jhn.1:3, Rom.3:10, al.; __(b) one, alone: Mrk.2:7 10:18, Luk.18:19; __(with) one and the same: Rom.3:30, 1Co.3:8 11:5 12:11, 1Jn.5:8. __3. In late Gk., with weakened force, = τις or indef. art. (of. Heb. אֶחָד, Gen.22:13, al.; see B1., § 45, 2; M, Pr., 96 f.): Mat.8:19 19:6, Rev.8:13, al.; εἷς τις (Bl., l.with), Luk.22:50, Jhn.11:49 __4. Distributively: εἷς καστος (cl.), Luk.4:40, Act.2:6, al.; εἷς . . . καὶ εἷς (cl., εἷς μὲν . . . εἷς δέ), Mat.17:4, Mrk.9:5, Jhn.20:12, al. (cf. LXX and use of Heb. אֶחָד, Exo.17:12, al); ὁ εἷς . . . ὁ ἕτερος (ἄλλος) = cl. ὁ μὲν (ἕτερος) . . . ὁ δέ (ἕτερος), Mat.6:24, Luk.7:41, Rev.17:10; καθ᾽ εἷς, εἷς κ. είς (in which καθ᾽ is adverbial, or the expression formed from the analogy of ἕν καθ᾽ ἔν; M, Pr., 105), one by one, severally: Mrk.14:19, Rom.12:5, al.; εἷς τὸν ἕνα = ἀλλήλους (B1., 45, 2; M, Pr., 246), 1Th.5:11. __5. As ordinal = πρῶτος (like Heb. אֶחָד; Bl., § 45, 1; M, Pr., 95 f.), first: Mat.28:1, Mrk.16:2, al (AS)

Usage: Occurs in 291 NT verses. KJV: a(-n, -ny, certain), + abundantly, man, one (another), only, other, some See also: 1 Corinthians 3:8; John 12:4; Hebrews 2:11.

οφειλετης opheiletēs G3781 "debtor" Noun-NSM

A debtor is someone who owes something, like money or a favor, and can also refer to someone who has sinned against God. Jesus used this term in Matthew 6:12. In the Bible, debtors are often seen as people who need forgiveness.

Definition: ὀφειλέτης, -ου, ὁ (ὀφείλω), a debtor: with genitive (of the amount), Mat.18:24. Metaphorical, of obligation or duty in general, with reference to favours received or injury done, etc.: Mat.6:12, Rom.1:14 8:12 15:27, Gal.5:3; of sinners, in relation to God (= Heb. חַיָּב; cf. Sir (Heb.8:5) (6)), Luk.13:4.† (AS)

Usage: Occurs in 7 NT verses. KJV: debtor, which owed, sinner See also: Galatians 5:3; Matthew 18:24; Romans 1:14.

μυριων murioi G3463 "myriad" Adj-GPN

Myrioi means ten thousand or a countless number, used in Matthew 18:24 and 1 Corinthians 4:15. It describes a large quantity. This term is used to emphasize the magnitude of something.

Definition: μυρίος, -α, -ον __1. numberless, countless, infinite: 1Co.4:15 14:19. __2. As a definite numeral, in pl., μύριοι, -αι, -α, ten thousand: Mat.18:24.† (AS)

Usage: Occurs in 3 NT verses. KJV: ten thousand See also: 1 Corinthians 4:15; 1 Corinthians 14:19; Matthew 18:24.

ταλαντων talanton G5007 "talent" Noun-GPN

A talent is a unit of weight or money, like a large sum of gold or silver, as used in Matthew 18:24 and 25:15.

Definition: τάλαντομ, -ον, τ [in LXX for כִּכָּר ;] __1. a balance (Hom.). __2. that which is weighed, a talent; __(a) a talent in weight (in Horn. always of gold); __(b) a sum of money, whether gold or silver, equivalent to a talent in weight (see DB, iii, 418 ff.): Mat.18:24 25:15 ff.† (AS)

Usage: Occurs in 8 NT verses. KJV: talent See also: Matthew 18:24; Matthew 25:22; Matthew 25:28.

Study Notes — Matthew 18:24

Show Verse Quote Highlights

Context
Cross References
Matthew 18:24 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 18:24
Jamieson-Fausset-Brown on Matthew 18:24
Matthew Poole's Commentary on Matthew 18:24
Trapp's Commentary on Matthew 18:24
Ellicott's Commentary on Matthew 18:24
Adam Clarke's Commentary on Matthew 18:24
Cambridge Bible on Matthew 18:24
Barnes' Notes on Matthew 18:24
Sermons on Matthew 18:24

Context — The Unforgiving Servant

22Jesus answered, “I tell you, not just seven times, but seventy-seven times! 23Because of this, the kingdom of heaven is like a king who wanted to settle accounts with his servants.

24As he began the settlements, a debtor owing ten thousand talents was brought to him.

25Since the man was unable to pay, the master ordered that he be sold to pay his debt, along with his wife and children and everything he owned. 26Then the servant fell on his knees before him. ‘Have patience with me,’ he begged, ‘and I will pay back everything.’

Cross References

	Reference	Text (BSB)
1	Psalms 38:4	For my iniquities have overwhelmed me; they are a burden too heavy to bear.
2	Psalms 130:3–4	If You, O LORD, kept track of iniquities, then who, O Lord, could stand? But with You there is forgiveness, so that You may be feared.
3	Luke 16:5	And he called in each one of his master’s debtors. ‘How much do you owe my master?’ he asked the first.
4	Luke 13:4	Or those eighteen who were killed when the tower of Siloam collapsed on them: Do you think that they were more sinful than all the others living in Jerusalem?
5	Psalms 40:12	For evils without number surround me; my sins have overtaken me, so that I cannot see. They are more than the hairs of my head, and my heart has failed within me.
6	Ezra 9:6	and said: “O my God, I am ashamed and embarrassed to lift up my face to You, my God, because our iniquities are higher than our heads, and our guilt has reached the heavens.
7	1 Chronicles 29:7	Toward the service of God’s house they gave 5,000 talents and 10,000 darics of gold, 10,000 talents of silver, 18,000 talents of bronze, and 100,000 talents of iron.
8	Luke 7:41–42	“Two men were debtors to a certain moneylender. One owed him five hundred denarii, and the other fifty. When they were unable to repay him, he forgave both of them. Which one, then, will love him more?”
9	Luke 16:7	Then he asked another, ‘And how much do you owe?’ ‘A hundred measures of wheat,’ he replied. ‘Take your bill and write eighty,’ he told him.

Matthew 18:24 Summary

[This verse tells us about a king who wanted to settle accounts with his servants, and one servant owed an enormous amount of money - ten thousand talents. This huge debt represents the sins we commit against God, which we cannot pay back on our own. Just like the servant, we need God's mercy and forgiveness to wipe away our debt, as seen in Matthew 6:12-15. By acknowledging our inability to pay our debt, we can seek God's forgiveness and experience His love and restoration in our lives.]

Frequently Asked Questions

What does the large debt of ten thousand talents represent in this parable?

The enormous debt symbolizes the immense sin we owe to God, which we cannot pay back on our own, as seen in Romans 3:23 and Psalm 51:17.

Who is the debtor in this story and what does he represent?

The debtor represents anyone who has sinned against God, and his inability to pay his debt highlights our need for God's mercy and forgiveness, as emphasized in Matthew 6:12-15 and Luke 7:36-50.

What is the significance of the king settling accounts with his servants in this parable?

The king settling accounts illustrates God's judgment and our accountability to Him for our actions, as described in Romans 14:12 and 2 Corinthians 5:10.

How does this parable relate to our everyday lives as Christians?

This parable reminds us of our responsibility to forgive others, just as God forgives us, as taught in Matthew 18:21-22 and Ephesians 4:32.

Reflection Questions

What are some ways I have tried to 'pay back' my debt to God, and how have I realized my inability to do so?
How does the concept of being a 'debtor' to God affect my understanding of His mercy and forgiveness?
In what ways can I apply the lesson of this parable to my relationships with others, especially when it comes to forgiveness and compassion?
What are some areas in my life where I need to acknowledge my 'debt' to God and seek His forgiveness and restoration?

Gill's Exposition on Matthew 18:24

And when he had begun to reckon,.... To open the book of conscience, and to bring to account by some awakening providence, and strong conviction: one was brought unto him; whether he would or no,

Jamieson-Fausset-Brown on Matthew 18:24

And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.

Matthew Poole's Commentary on Matthew 18:24

See Poole on "".

Trapp's Commentary on Matthew 18:24

24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. Ver. 24. Which owed him ten thousand talents] A talent is said to be 600 crowns; 10,000 talents are well nigh 12 tons of gold. As often therefore as thy brother offends thee, think with thyself what a price is put into thy hands, what an opportunity is offered thee of gaining so great a prize, of gathering in so rich a harvest.

Ellicott's Commentary on Matthew 18:24

(24) Ten thousand talents.—It is hardly necessary to discuss in detail the value in modern coinage of the sum thus described. Assuming the Greek “talent” to have been rightly used by the LXX. translators for the Hebrew kikar in Exodus 38:25-26, we have a basis of calculation which makes the talent equal to 3,000 shekels; and taking the shekel as equal to four drachmæ, this makes the 10,000 talents about £2,500,000 sterling. The sum is evidently named in its vague vastness to indicate the immensity of the debt which man owes to God, the absolute impossibility of his ever clearing off the aggregate, ever-accumulating, of sins of omission and commission which are brought home to his conscience when God “takes account” with him.

Adam Clarke's Commentary on Matthew 18:24

Verse 24. Ten thousand talents] μυριωνταλαντων, a myriad of talents, the highest number known in Greek arithmetical notation. An immense sum, which, if the silver talent be designed, amounts to 4,500,000 sterling; but if the gold talent be meant which is by far the most likely, then the amount Isaiah 67,500,000 sterling, a sum equal to the annual revenue of the British empire! See the note on Exodus 25:39. The margin above is incorrect.

Cambridge Bible on Matthew 18:24

24. ten thousand talents] Even if silver talents are meant, the sum is enormous—at least two million pounds of our money. It was probably more than the whole annual revenue of Palestine at this time; see Joseph. Ant. xii. 4, 4. The modern kingdoms of Norway or Greece or Denmark hardly produce a larger national income. The vast sum implies the hopeless character of the debt of sin.

Barnes' Notes on Matthew 18:24

Ten thousand talents - A talent was a sum of money, or weight of silver or gold amounting to three thousand shekels. A silver shekel was worth, after the captivity, not far from half a dollar of our money.

Sermons on Matthew 18:24

	Sermon	Description
	(Revelation) the Church at Sardis by Willie Mullan	In this sermon, the preacher emphasizes the importance of remembering the glorious gospel that we have received and holding fast to it. He warns that there are many dedicated churc
	Sin Is Heavy by Tim Conway	This sermon emphasizes the weight of sin, highlighting how each sin adds to the burden and leads to a rotten foundation beneath us. It warns against neglecting God, hardness of hea
	On Prayer, Homily 4 by St. Theophan the Recluse	St. Theophan the Recluse emphasizes the importance of prayer and its connection to other virtues, comparing prayer to a perfume that requires a vessel of virtue to contain it. He h
	They Took Jesus, and Led Him Away by C.H. Spurgeon	C.H. Spurgeon reflects on the agony and suffering of Jesus as He is led away to be crucified, emphasizing the weight of our sins that He bears on the cross. He draws a parallel bet
	The Heaviest Burden in All the World! by Thomas Brooks	Thomas Brooks emphasizes that sin is the heaviest burden one can carry, as it overwhelms the soul and leads to deep sorrow and despair. He reflects on the anguish caused by sin, wh
	More on David Confessing the Lord as His God by Bob Hoekstra	Bob Hoekstra preaches on the importance of confessing the Lord as our God in every circumstance, just like David did in the Psalms. David turned to the Lord in times of personal si
	Commutation as Unto Sin and Righteousness by John Owen	John Owen preaches about the commutation between Christ and believers in sin and righteousness, emphasizing the imputation of sins to Christ and His righteousness to believers. Thi