SEV Biblia, Chapter 18:23
Por lo cual, el Reino de los cielos es semejante a un hombre rey, que quiso hacer cuentas con sus siervos.
Clarke's Bible Commentary - Matthew 18:23
Verse 23. Therefore is the kingdom] In respect to sin, cruelty, and oppression, God will proceed in the kingdom of heaven (the dispensation of the Gospel) as he did in former times; and every person shall give an account of himself to God. Every sin is a debt contracted with the justice of God; men are all God's own servants; and the day is at hand in which their Master will settle accounts with them, inquire into their work, and pay them their wages. Great Judge! what an awful time must this be, when with multitudes nothing shall be found but sin and insolvency! By servant, in the text, we are to understand, a petty king, or tributary prince; for no hired servant could possibly owe such a sum as is here mentioned.
John Gill's Bible Commentary
Ver. 23. Therefore is the kingdom of heaven , etc.] The Gospel church state, or the church of Christ under the Gospel dispensation, and the methods of Gods dealings in it; likened unto a certain king : or a man, a king, pointing either to Christ, the king Messiah, who is King of kings, and Lord of lords, the King of saints and churches; who, as God, has a natural kingdom of providence, and as man and Mediator, a kingdom of grace; and will have a more visibly glorious one, both in this world and in the other; or rather, the Father of Christ, as appears from the application of the parable, in ( Matthew 18:35), who is the living God, and everlasting King: whose is the kingdom of nature, grace, and glory: which would take account of his servants ; not all mankind, though these are all in a sense his servants, and accountable to him; nor only ministers of the Gospel, who are so in an eminent and peculiar sense, and must give an account to God of their time and talents, and souls committed to them; but all that bear the Christian name, that are professors of religion, that are either really or nominally the subjects and servants of God. These, it is sometimes the will and pleasure of God, to take account of: not of their persons, or number, but of their conduct and behaviour; which, as it will be more fully done at death, or at judgment, so sometimes is taken in this life: God sometimes calls, and brings, professors of religion to an account, and reckons with them by afflictive dispensations of providence; when he puts them upon reflecting how they have spent their time, made use of their talents and gifts, and have behaved in their families, and in the world, and church; or by dealing roundly with mens consciences, awakening and convincing them of their sins, of omission and commission, which seems to be intended here.
Matthew Henry Commentary
Verses 21-35 - Though we live wholly on mercy and forgiveness, we are backward to forgive the offences of our brethren. This parable shows how muc provocation God has from his family on earth, and how untoward his servants are. There are three things in the parable: 1. The master' 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 stron convictions of their sins, to fancy they can make God satisfaction for the wrong they have done him. 2. The servant's unreasonable severit toward his fellow-servant, notwithstanding his lord's clemency towar 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' 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' cruelty. The greatness of sin magnifies the riches of pardoning mercy and the comfortable sense of pardoning mercy, does much to dispose ou hearts to forgive our brethren. We are not to suppose that God actuall forgives men, and afterwards reckons their guilt to them to condem them; but this latter part of the parable shows the false conclusion many draw as to their sins being pardoned, though their after-conduc shows that they never entered into the spirit, or experienced the sanctifying grace of the gospel. We do not forgive our offendin brother aright, if we do not forgive from the heart. Yet this is no enough; we must seek the welfare even of those who offend us. Ho justly will those be condemned, who, though they bear the Christia name, persist in unmerciful treatment of their brethren! The humble 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 __________________________________________________________________
Greek Textus Receptus
δια 1223 PREP τουτο 5124 D-ASN ωμοιωθη 3666 5681 V-API-3S η 3588 T-NSF βασιλεια 932 N-NSF των 3588 T-GPM ουρανων 3772 N-GPM ανθρωπω 444 N-DSM βασιλει 935 N-DSM ος 3739 R-NSM ηθελησεν 2309 5656 V-AAI-3S συναραι 4868 5658 V-AAN λογον 3056 N-ASM μετα 3326 PREP των 3588 T-GPM δουλων 1401 N-GPM αυτου 846 P-GSM
Vincent's NT Word Studies
23. A certain king (anqrwpw basilei). Lit., a man, a king. The kingdom of heaven is like unto a human king.Take account of his servants (sunarai logon meta twn doulwn autou). The rendering of the A.V. is loose and inadequate, and might be taken to mean to reckon the number of his servants. The verb sunarai is compounded of sun, with, and airw, to take up, and means literally to take up together, i.e., cast up, as an account. The A.V. also overlooks the force of meta, with. Therefore, Rev., better, make a reckoning with his servants.
Robertson's NT Word Studies
18:23 {Make a reckoning} (sunerai logon). Seen also in #25:19. Perhaps a Latinism, _rationes conferre_. First aorist active infinitive of sunair", to cast up accounts, to settle, to compare accounts with. Not in ancient Greek writers, but in two papyri of the second century A.D. in the very sense here and the substantive appears in an ostracon from Nubia of the early third century (Deissmann, _Light from the Ancient East_, p. 117).
