He had not to pay. He was absolutely bankrupt, and had no means whatever of meeting the deficit. To be sold. The Jewish Law ordered such process in the case of an impecunious debtor (see Exodus 22:3; Le Exodus 25:39, 41; and the concrete case in 2 Kings 4:1; comp.
also Isaiah 50:1; Psalms 44:12). But this law was mitigated by the enactment of the jubilee, which in the course of time restored the bondman to liberty. The instance in the parable appertains rather to Oriental depotism than to the proceedings under Mosaic legislation (see Matthew 18:34, which is not in accordance with Jewish practice).
The king, by this severity, may have desired to make the defaulter feel the weight of his debt, and to bring him to repentance, as we see that he was ready to accept the submission of the debtor, and to grant him forgiveness (St.
Chrysostom). Payment to be made. The verb is put impersonally. Of course, the sale of himself, wife, family, possessions, would not produce enough to satisfy the debt; but the command is to the effect that the proceeds should be taken on account of the debt.
The parable; must not be pressed in all its details; a false impression is often produced by fixing spiritual or allegorical meaning upon the unimportant accessories, which, in fact, merely give vividness to the offered picture.
The sale of wife and children is of this character, though it may be said generally and experimentally that a man's sins react on his family in some sort, lowering position and reputation, and reducing to poverty etc.
; but this result has no bearing on the lessening of the original debt.