(33) Even as I had pity on thee.--The comparison of the two acts, the implied assumption that the pity of the one act would be after the pattern of the other, was, we may believe, designed to lead the disciples to the true meaning of the prayer they had been taught to use, "Forgive us our debts, as we forgive our debtors."

Verse 33. - Compassion...pity. The same verb is used in both places. Shouldest not thou also have had mercy on thy fellow servant, even as I had mercy on thee? (Revised Version). The man's guilt lies in his unmercifulness in the face of mercy received. The fact is patent; it stands for itself; it needs no amplification or enforcement. The king says no more, and the delinquent is equally silent; he has no excuse to offer. Convicted by his own conscience, he knows it is useless to sue for pardon or to expect further leniency. So in the day of judgment no excuse can be admitted; it is too late to plead or argue when the sentence is past.

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.Shouldest not thou also have had compassion..... It is but reasonable, what ought to be, and may be expected, that such who have received mercy, should show mercy; and as the Lord had compassion on this man, and had forgiven him such an immense sum, and saved him, his wife and children, from being sold for bondslaves, the least he could have done after this, would have been to have followed such an example, and have had mercy, as his Lord says to him,

on thy fellow servant; between whom, and him, there was not so great a distance, as between him, and his Lord; and the sum so small that was owing to him, as not to be mentioned with his:

even as, I had pity on thee; such an instance of pity and compassion did not only set him an example, worthy of his imitation, but laid him under an obligation to have acted such a part.