And so he that had received five talents came and brought other five talents, saying, Lord, you delivered to me five talents: behold, I have gained beside them five talents more.
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EXPOSITORY (ENGLISH BIBLE)I have gained beside them five talents more.—The result of the right use of opportunities could not be otherwise expressed within the limits of the imagery of the parable. In the kingdom of God the gain commonly takes another form than the mere increase of the gifts or opportunities which we call “talents” (though even here that increase is often the result of faithfulness), and appears as good done to men and souls gained for God.Matthew 25:16. See Poole on "Matthew 25:23".
came and brought other five talents: he came freely and cheerfully, with a holy confidence and intrepidity of mind, and gave in his account very readily, both of what he had received, and of what he had gained;
saying, Lord, thou deliveredst unto me five talents, behold I have gained besides them five talents more. True ministers of the Gospel frankly own, that what gifts they have are delivered to them by Christ; and such are willing that he should have all returned to him, principal and increase: it is not to be imagined that this will be said in so many express words by them, nor will there be any need thereof; for Christ will not be ignorant of what they have been doing, and of what use they have been of; but the sense is, that as all will be manifest to Christ the searcher of hearts, with whom they have to do, so the account will stand fair and open; and it will be seen and known by all, that such and such faithful ministers of Christ have behaved in this agreeable manner, and have been thus and thus serviceable in his interest.And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
EXEGETICAL (ORIGINAL LANGUAGES)Matthew 25:20 f. Ἐπʼ αὐτοῖς] in addition to them; comp. on Colossians 3:14. The ἵδε points the master to what had been gained; the boldness of a good conscience.
εὖ] is generally taken absolutely: excellent! that is right! But this would have required εὖγε (Plat. Gorg. p. 494 C; Lach. p. 181 A; Soph. Phil. 327), which reading (taken from Luke 19:17, where εὖγε is the original one) Fritzsche actually adopts, following A*, Vulg. It. Or. (once). Consequently we should connect εὖ with ἦς πιστός: Thou wast admirably (probe) faithful in regard to a little. For εὗ when separated from the word to which it belongs, comp. Xen. Cyr. i. 6. 24; Mem. ii. 1. 33, and Kühner thereon. Ἀγαθέ and πιστέ represent the genus and species of an upright character. The opposite of this: Matthew 25:26.
εἰς τὴν χαρὰν τοῦ κυρίον σου] χαρά is not to be understood of a feast (Clericus, Schoettgen, Wolf, Michelsen, Kuinoel, Schott), a sense in which the word is not used (LXX. Esther 9:17 is an inaccurate rendering), and which the context does not sanction any more than it countenances the idea of a festival in honour of the master’s return (in opposition to de Wette and Lange); but what is meant is that the slave is invited to participate in the happiness which his master is enjoying (Chrysostom admirably: τὴν πᾶσαν μακαριότητα διὰ τοῦ ῥήματος τούτου δεικνύς), thus exhibiting the thought of Romans 8:17. The use of the expression εἴσελθε is, in that case, to be regarded as due to the nature of the thing which the parable is meant to illustrate (the Messianic kingdom).Matthew 25:20. he first servant gives his report: bringing five and five, he presents them to his master, and says: ἴδε, as if inviting him to satisfy himself by counting.20. moe] for more, the reading of the Authorised Version (1611), altered in later editions. Cp. Shaks. ful. Cæs. ii. 1:
“Bru. Is he alone?
Luc. No, sir, there are moe with him.”
(Bible Word-Book, p. 321).Matthew 25:20. Προσελθὼν, coming up to Him) sc. with confidence. The bad servant did so with diffidence; Matthew 25:24.—ὁ τὰ πέντε τάλαντα λαβὼν, he that had received the five talents) The righteous receive sentence before the wicked: cf. Matthew 25:34.—ἵδε, See!) The freedom of speech of a good servant.—ἐπʼ αὐτοῖς, on them) The servant does not attribute the gain to himself, but to his Lord’s goods.Verse 20. - He that had received [the] five talents. The slaves appear in the same order as they had come to receive the deposits. The first comes joyfully, showing boldness in his day of judgment (1 John 2:17), because he has dealt faithfully and diligently, and prospered in his labours. Thou deliveredst unto me. He rightly acknowledges that all he had came from his lord, and that it was his duty and his pleasure to increase the deposit for his master's benefit. The long delay had not made him careless and negligent; rather, he had used the time profitably, and thereby added greatly to his gains. I have gained beside them (ἐπ αὐτοῖς). The two last words are omitted by Westcott and Hort, Tischendorf, and the Revised Version. If they are not genuine, they are, at any rate, implied in the account of the transaction. The Vulgate has, Alia quinque superlucratus sum. The good servant says, Behold, as if he pointed with joy to the augmented wealth of his master. He does not speak boastfully; he does not praise himself for his success; he had simply done his best with the means entrusted to him, and he can speak of the result with real pleasure (comp. 2 Corinthians 1:14; Philippians 4:1; 1 Thessalonians 2:19). So in a religious sense the obligation to improve talents is even more imperative. "The manifestation of the Spirit is given to each one to profit withal" (1 Corinthians 12:7). The grace which he receives he must employ for his own sanctification, as a member of Christ, for the edification of others, for the interests of God's Church; such work will show that he is worthy of his Lord's trust and faithful in his stewardship.
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