Although the other servants offer no money to release the imprisoned man, they are distressed or "grieved" (the same Greek term as in 17:23; 19:22; 26:22) and do not hesitate to report the forgiven servant's act, which has now cost the king (and thus ultimately them) still more money (Manson 1979:214). Ancient documents indicate that this practice of imprisoning debtors was legal-and that officials could severely punish those who abused it (Deissmann 1978:269-70).

The first servant's debt is reinstated, and he is handed over to the torturers. Jewish law forbade torture-though exceptionally cruel persons were known to practice it (as in Jos. War 2.448)-but pagan rulers customarily employed torture against tardy officials to extort money from their friends (Jeremias 1972:212). Yet who would be so politically naive as to come to the rescue of one who had obviously fallen from the king's favor? The magnitude of the debt was simply unpayable by any means, and the man would never escape the torturers.

Forgiveness must issue from the heart (18:35)-it must be sincere (compare Is 59:13). God has forgiven us; if we fail to show grace to others who have repented-guilty parties in a divorce, former gang members, adulterers, homosexuals, gossipers, crafty politicians-then this text simply promises us hellfire (compare Mt 5:7; 6:12, 14-15). One need not agree with all of Marcus Garvey's views to appreciate his indictment of professed Christians who reject Christ's teachings on love and forgiveness: "If hell is what we are taught it is, then there will be more Christians there than days in all creation" (Garvey 1923:27).