But the same servant went out, and found one of his fellow-servants which owed him an hundred pence - Greek, δεναριον denarion; Latin, denarius; a Roman silver coin in common use. When Greece became subject to the Romans, and especially under the emperors, the denarius was regarded as of equal value with the Attic drachma - about 7 1/2 d. sterling, or 15 cents (circa 1880's); consequently, this debt was about 15 dollars - a very small sum compared with what had been forgiven to the first servant. Perhaps our Saviour, by this, meant to teach that the offences which our fellow-men commit against us are very small and insignificant compared with our offences against God. Since God has forgiven us so much we ought to forgive each other the small offences which are committed.

Took him by the throat - Took him in a violent and rough manner - half choked or throttled him. This was the more criminal and base, as he had himself been so kindly treated and dealt so mildly with by his lord.

Besought - Entreated, pled with him.

A hundred pence - Rather denarii. The denarius was a Roman coin, worth about seven-pence halfpenny English. The original word should be retained, as our word penny does not convey the seventh part of the meaning. A hundred denarii would amount to about 3l. 2 Samuel 6d. British, or, if reckoned as some do, at seven-pence three farthings, the sum would be 3l. 4s. 7d.

Took him by the throat - Κρατησας αυτον επνιγε. There is no word I am acquainted with, which so fully expresses the meaning of the original, επνιγε, as the Anglo-saxon term throttle: it signified (like the Greek) to half choke a person, by seizing his throat.

But the same servant went out,.... From his Lord's palace and presence, immediately, directly, after he had got his pardon and liberty:

and found one of his fellow servants; a fellow creature and Christian; not only one of the same nature and species; but of the same profession of religion, and in the service of the same kind and generous master:

which owed an hundred pence; which, if understood of Roman pence, each penny being seven pence halfpenny of our money, amounted to no more than three pounds and half-a-crown; a small sum, in comparison of the ten thousand talents which had been just now forgiven him: for so sins committed against men, against fellow creatures, or fellow Christians; are but small, when compared with those which are committed against God. All which circumstances, as that it was immediately after he had been forgiven himself; that it was a fellow servant he found: and the sum he owed him so inconsiderable, greatly aggravate his inhuman carriage, next related:

and he laid hands on him, and took him by the throat, saying, pay me that thou owest; he laid hold on him in a violent manner, and used him with great inhumanity: he took him by the collar, and shook him, and griped him so hard about the neck, that he almost throttled, and strangled, or choked him, as the word signifies, and is so rendered in most versions. It answers to the Hebrew word which is used by the Jews (l) in the same sense:

he that throttles anyone (who is indebted to him) in the streets, and his friend comes up and says, let him go, and I will pay thee, he is free, &c.''

This man insisted on payment of the whole debt; which expresses the rigour and severity used by some professors of religion to their fellow Christians; who, having offended them, in ever so small a matter, will not put up with the affront, nor forgive the injury, without having the most ample satisfaction, and avenging themselves upon them to the uttermost.

(l) Apud Castell. Lexic. Polyglott. col. 1314.

Found

Either went in search of him, as he himself had been sought out by his lord, or came upon him accidentally in the street.

A hundred pence (ἑκατὸν δηνάρια)

Less than a millionth part of his own debt.

Took him by the throat (αὐτὸν ἔπνιγεν)

Lit., throttled. Wyc., strangled. Compare were choked, Mark 5:13. Creditors often dragged their debtors before the judge, as the Roman law allowed them to do, holding them by the throat. Thus Livy (4:53), relates how, a difficulty having arisen between the consul Valerius and one Menenius, the tribunes put an end to the contest, and the consul ordered into prison (collum torsisset, twisted the neck) the few who appealed. And Cicero ("Pro Cluentio," xxi.) "Lead him to the judgment-seat with twisted neck (collo obtorto)." Compare Cicero, "In C. Verrem," 4:10.

What thou owest (εἴ τι ὀφείλεις)

Lit., If thou owest anything. Not that the creditor is uncertain about the fact of the debt, though some uncertainty about the exact amount may be implied. This would agree with found, in the sense of coming upon accidentally. Compare Matthew 13:44. He came suddenly upon him and recognized him as a debtor, though not certain as to the amount of his debt. Meyer remarks, "The if is simply the expression of a pitiless logic. If thou owest anything (as thou dost) pay!" The word pay (ἀπόδος) is emphatic in position.

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.

18:28 But the same servant went out. His own exhibition of brutality was immediately after the great mercy he had received. What follows shows that he had only been frightened, not converted.

An hundred pence. The denarius, or penny, was a silver coin equal to from sixteen to eighteen cents. The whole debt would therefore be from sixteen to eighteen dollars. Its smallness compared with his debt to his lord is intended to show that our neighbors' sins against us are insignificant when contrasted with ours towards God. We need such boundless mercy that we ought to be prepared to give mercy freely.

Took him by the throat. The great defaulter, who had been treated with such mercy, had no mercy.

pence: the Roman penny is the eighth part of an ounce, which after five shillings the ounce is seven pence halfpenny; about fourteen cents

28. But the same servant went out, and found one of his fellow servants-Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See Mt 18:33, below.)

which owed him an hundred pence-If Jewish money is intended, this debt was to the other less than one to a million.

and he laid hands on him, and took him by the throat-he seized and throttled him.

saying, Pay me that thou owest-Mark the mercilessness even of the tone.

18:21-35 Though we live wholly on mercy and forgiveness, we are backward to forgive the offences of our brethren. This parable shows how much provocation God has from his family on earth, and how untoward his servants are. There are three things in the parable: 1. The master's wonderful clemency. The debt of sin is so great, that we are not able to pay it. See here what every sin deserves; this is the wages of sin, to be sold as a slave. It is the folly of many who are under strong convictions of their sins, to fancy they can make God satisfaction for the wrong they have done him. 2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him. Not that we may make light of wronging our neighbour, for that is also a sin against God; but we should not aggravate our neighbour's wronging us, nor study revenge. Let our complaints, both of the wickedness of the wicked, and of the afflictions of the afflicted, be brought to God, and left with him. 3. The master reproved his servant's cruelty. The greatness of sin magnifies the riches of pardoning mercy; and the comfortable sense of pardoning mercy, does much to dispose our hearts to forgive our brethren. We are not to suppose that God actually forgives men, and afterwards reckons their guilt to them to condemn them; but this latter part of the parable shows the false conclusions many draw as to their sins being pardoned, though their after-conduct shows that they never entered into the spirit, or experienced the sanctifying grace of the gospel. We do not forgive our offending brother aright, if we do not forgive from the heart. Yet this is not enough; we must seek the welfare even of those who offend us. How justly will those be condemned, who, though they bear the Christian name, persist in unmerciful treatment of their brethren! The humbled sinner relies only on free, abounding mercy, through the ransom of the death of Christ. Let us seek more and more for the renewing grace of God, to teach us to forgive others as we hope for forgiveness from him.