Exegetical and Hermeneutical Commentary of Matthew 25:19
After a long time the lord of those servants cometh, and reckoneth with them.
19. After a long time ] Another hint that the second coming of Christ would be long deferred.
reckoneth with them ] In order to have his stipulated share of the profits.
Fuente: The Cambridge Bible for Schools and Colleges
After a long time … – By the return of the lord of those servants to reckon with them is denoted the return of Christ to call people to an account for the manner in which they have improved their talents. See Rom 14:12; 2Co 5:10; 1Th 4:16; Act 1:11; Act 17:31.
Reckon with them – To reckon is to settle accounts. Here it means to inquire into their faithfulness, and to reward or punish them accordingly.
Fuente: Albert Barnes’ Notes on the Bible
God, in the day of judgment, will call all men to account for those gifts which he hath given them, how they have used the days of life, the measures of health, their knowledge, wit, memory, understanding, their wealth, estate, honours, dignities, relations, all their natural or acquired habits, all their enjoyments, &c., for the honour of his name, and the advantage of their own souls.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. After a long time the lord ofthose servants cometh and reckoneth with themThat anyonewithin the lifetime of the apostles at leastwith such wordsbefore them, should think that Jesus had given any reason to expectHis Second Appearing within that period, would seem strange, did wenot know the tendency of enthusiastic, ill-regulated love of Hisappearing ever to take this turn.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
After a long time, the Lord of these servants cometh,…. Either in a providential way, by a fit of illness, or in a time of persecution, and awakens the conscience, and calls them to give an account of their stewardship; or by death, when their trading or working time is over, and they become accountable for their whole conduct, throughout their ministrations; or rather, at the last judgment, when all must appear before the judge of quick and dead, ministers as well as others, and give an account of their gifts, and the use of them, to their Lord, from whom they have received them, and whose servants they profess to be. Which coming of his is after a long time; for seventeen hundred years are now past, and he is not yet come; which is a long time in man’s account, though not in God’s account, with whom a thousand years are as one day; and in the apprehension of the saints, who love long for, and hasten to, the coming of Christ, are desirous of it, and impatient for it. But though it may seem long, he will certainly come: he stays long, to give time to his laborious ministers to exercise all those gifts he has bestowed upon them, and to leave slothful ones without excuse. It is not to be inferred from his delay, that he will not come: he is not unmindful of his promise, or slack concerning it; though he tarries long, he will not tarry beyond the appointed time; at the end he will come, though it is long first:
and reckoneth with them; what talents they received from him, what they had done with them, and what they had gained by them. The things that ministers of the word are intrusted with, are things of value; the Gospel is a pearl of great price, or rich treasure, that is put into their earthen vessels; it is the unsearchable riches of Christ; gifts to preach it are spiritual, and preferable to gifts of nature, and providence; and the souls of men committed to their care, are of great worth and esteem with Christ; nor are any of these their own, but Christ’s, and therefore must give an account of them: this shows both the awfulness and usefulness of the Gospel ministry.
Fuente: John Gill’s Exposition of the Entire Bible
Maketh a reckoning ( ). As in 18:23. Deissmann (Light from the Ancient East, p. 117) gives two papyri quotations with this very business idiom and one Nubian ostracon with it. The ancient Greek writers do not show it.
Fuente: Robertson’s Word Pictures in the New Testament
(19) After a long time.Here, as in the previous parable, there is a faint suggestion, as it were, of a longer delay than men looked for in the Coming which is the counterpart to this.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. After a long time We have here an intimation that the judgment day was very probably far distant. Cometh The Son of man coming to judgment.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Now after a long time the lord of those servants comes, and makes a reckoning with them.”
Inevitably the day came when the Lord returned and called them all in for reckoning. In the context this refers to Jesus’ second coming. Thus all were to be busily occupied until His return.
Fuente: Commentary Series on the Bible by Peter Pett
The accounting of the good servants;
v. 19. After a long time the lord of those servants cometh, and reckoneth with them.
v. 20. 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.
v. 21. His lord said unto him, Well done, thou. good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy lord.
v. 22. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents; behold, I have gained two other talents beside them.
v. 23. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy lord. When a long time had elapsed, during which they might easily find or make opportunity to make safe and judicious, but well-paying investments, the lord came. He at once holds a conference with his servants and broaches the question of business in his absence. Proudly the first servant came forward and carried with him not only the original sum of money, but also the money he had gained by his hard work and careful business enterprise. He presents the money and holds it out for verification. The master was highly pleased, not so much at the sum of money gained as at the faithful work of the servant. He assures him that he has done excellently well; he calls him a devoted and faithful servant. And his reward would be that he would have a far greater sphere of activity in the service of his master, since such business ability, coupled with such energy, enthusiasm, and trustworthiness, was worthy of a larger field. And he was to share in the returns of his labors by becoming, in a way, the partner of the master, and enjoying the fruits of wider usefulness. In exactly the same way the second servant now stepped forward, and in the same modest, unassuming, but effective way made his report concerning the investments he had made with the master’s money. And he also was praised in the same way, commended highly for the course he had pursued, and rewarded in the identical terms as the other man, since his devotion and fidelity in his own sphere had been just as great as that of his fellow-servant with greater financial genius.
Fuente: The Popular Commentary on the Bible by Kretzmann
19 After a long time the lord of those servants cometh, and reckoneth with them.
Ver. 19. And reckoneth with them ] This is that which we must also come to, 2Co 5:10 . Christ will one day say, Redde rationem, Give an account of thy stewardship. Cicero could say, Let us so frame our course, as that we reckon upon our last reckoning, and make account we must all come to an account. And because often reckonings keep long friends, Villicus rationem cum Domino crebro putet, saith Cato, Let us be often dealing with ourselves, and setting things to rights between God and our own souls; so shall we have the less to do at last cast. Sparing a little pains at first, doubleth it in the end; as he who will not cast up his books, his books will cast up him at length.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19 23. ] Here again, as well as in the . of Mat 25:5 and ch. Mat 24:48 , we have an intimation that the interval would be no short one .
This proceeding is not , strictly speaking, the last judgment , but still the same as that in the former parable; the beginning of judgment at the house of God the judgment of the millennial advent . This, to the servants of Christ ( , Mat 25:14 ), is their final judgment but not that of the rest of the world. We may observe that this great account differs from the coming of the bridegroom, inasmuch as this is altogether concerned with a course of action past that with a present state of preparation. This holds, in the individual application, of the account after the resurrection : that, at the utmost (and not in the direct sense of the parable even so much), of being ready for his summons at death.
Fuente: Henry Alford’s Greek Testament
Mat 25:19-23 .
Fuente: The Expositors Greek Testament by Robertson
Mat 25:19 . : the master returns after a long time , an important expression in a parable relating to the Parusia , as implying long delay. , maketh a reckoning, as in Mat 18:23 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 25:19-23
19″Now after a long time the master of those slaves came and settled accounts with them. 20The one who had received the five talents came up and brought five more talents, saying, ‘Master, you entrusted five talents to me. See I have gained five more talents.’21His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.’22Also the one who had received the two talents came up and said, ‘Master, you entrusted two talents to me. See, I have gained two more talents.’23His master said to him, ‘Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.'”
Mat 25:21-23 “Well done, good and faithful slave” Good stewardship, not the amount, was the issue. See Special Topic: Degrees of Rewards and Punishments at Mat 5:12.
“enter into the joy of your master” This repeated phrase is an idiom for entering the Kingdom. Service for Christ is service for the family. The joy is the fellowship.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
After. Greek. meta. App-104.
reckoneth = compareth accounts. Greek. sunairo. Occurs only here, and in Mat 18:23, Mat 18:24.
Fuente: Companion Bible Notes, Appendices and Graphics
19-23. ] Here again, as well as in the . of Mat 25:5 and ch. Mat 24:48, we have an intimation that the interval would be no short one.
This proceeding is not, strictly speaking, the last judgment, but still the same as that in the former parable; the beginning of judgment at the house of God-the judgment of the millennial advent. This, to the servants of Christ ( , Mat 25:14), is their final judgment-but not that of the rest of the world. We may observe that this great account differs from the coming of the bridegroom, inasmuch as this is altogether concerned with a course of action past-that with a present state of preparation. This holds, in the individual application, of the account after the resurrection: that, at the utmost (and not in the direct sense of the parable even so much), of being ready for his summons at death.
Fuente: The Greek Testament
Mat 25:19. , but after a long time) So that there had been time enough to double the capital entrusted. The quickness of the Lords Advent is not absolute.
Fuente: Gnomon of the New Testament
a long: Mat 25:5, Mat 24:48
reckoneth: Mat 18:23, Mat 18:24, Luk 16:1, Luk 16:2, Luk 16:19-31, Rom 14:7-12, 1Co 3:12-15, 2Co 5:10, Jam 3:1
Reciprocal: Gen 40:20 – lifted up Mat 13:49 – and sever Mat 20:8 – when Mar 13:32 – of Luk 19:15 – that he
Fuente: The Treasury of Scripture Knowledge
5:19
Reckoneth with them means he called upon them for a report.
Fuente: Combined Bible Commentary
Mat 25:19. Now after a long time. Long in the history of the whole Church, and long enough in the case of individuals, to allow them to make good use of the trust.
Beckoneth with them. The pre-millenial view places this reckoning at the Second Advent, the general judgment occurring later. Nothing is said of judgment outside the Church, yet the wicked servant represents one who is not of Christs people.
Fuente: A Popular Commentary on the New Testament
Note here, 1. That the wisdom of God dispenses his gifts and graces variously, as so many talents to his servants, to be employed and improved for his own glory, and his church’s good.
2. That all such servants as have received any talents, must look to reckon and account for them: that this account must be particular, personal, exact, and impartial.
3. That all such servants as have been faithful in improving their talents, at Christ’s coming shall be both commended and rewarded also. Well done, good and faithful servant; enter thou into the joy of thy Lord.
Where observe, 1. That the state of the blessed is a state of joy.
2. That the joy which the blessed partake of, is the joy of their Lord; that is, the joy which he provides, and which he possesses.
3. That the way after which the saints partake of this joy, is by entering into it, which denotes the highest and the fullest participation of it. The joy is too great to enter into them, they must enter into that: Enter thou into the joy of thy Lord.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 25:19-20. After a long time Namely, of trial and long-suffering, and at an hour when they thought not of it; the lord of those servants cometh Returned and summoned them to give an account of their several trusts. Thus, though the heavens have received the Lord Jesus till the time of the restitution of all things, he will surely come and reckon with his servants, and require of them a strict account of the use which they have made of their privileges and advantages, gifts and endowments; and will say to each of them, Give an account of thy stewardship, for thou mayest be no longer steward. So he that had received five talents brought other five Having doubled his blessings and gifts by the proper use of them; saying, Lord, thou deliveredst unto me, &c. He acknowledges, (as did also the second, to whom two talents had been delivered,) that from the Lord only had proceeded his blessings and advantages; that they were the Lords talents; and that, of consequence, he was accountable to the Lord for his use of them, and for all their increase, and was to depend on the Lords bounty for all his reward. Observe, reader, this is the main thing on which the fidelity of us all depends: for if we do not acknowledge Gods property in us and whatever we have or are; if we think we have an independent right to dispose of ourselves or talents just as we see fit, without reference to the great Lord of all, we do as much as we can toward divesting him of his absolute sovereignty and supremacy; we disclaim his service, and set up for ourselves; presume, impudently presume, to trade upon our own bottoms, even with the very privileges and talents with which our Lord himself hath intrusted us for his own glory. This is a much greater evil than it may be at first suspected, and far more common than we in general apprehend. Behold, I have gained five other talents Thy gifts have been wonderfully increased by being used according to thy direction and for thy glory. Here we have a second mark of fidelity in a true servant of Christ. As he acknowledges the Lords absolute propriety in him, so he diligently improves the talents intrusted to him. And this he perseveres to do, notwithstanding all the inconveniences, difficulties, and impediments he meets with, or even the long absence of his Lord. Still he keeps his eye intent upon his business, and still applies himself diligently to his work, never weary of this well doing, for he knows in due season he shall reap if he faint not; and that he must be faithful unto death if he would receive the crown of life. But these proofs of fidelity will always be attended with a third, namely, a readiness to give up his account. When a man is assured that he has acted with a single eye to his masters advantage, it is with satisfaction that he submits his account to his masters inspection, as thereby his honesty is proved, and fidelity clearly manifested. And so it is with the sincere Christian: it is with joy that he goes to meet his Master, and to give up his account, as having the testimony of his conscience that it has been his desire and endeavour to be faithful to his trust in the use and improvement of his talents, and that with simplicity and godly sincerity he has had his conversation in the world. Then with delight he hears of his lords return, and, not doubting of his approbation, goes forth with joy to meet him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jesus’ mention of a long time passing probably suggests the time between His ascension and His second coming (cf. Mat 24:48; Mat 25:5). Thus while the slaves in view are those living during the Tribulation, with which the whole Olivet Discourse deals, the parable has meaning for all Jesus’ disciples who anticipate the kingdom. This is true of all Jesus’ discourses in Matthew.
The first slave received a verbal commendation from his master, increased responsibility under his master, and joy with his master (Mat 25:21; cf. Mat 24:46; Joh 15:11). He would exercise his increased responsibility and enjoy his joy in the kingdom and, I assume, beyond it when the earthly messianic kingdom moves to new heavens and a new earth (Rev_21:1 to Rev_22:5). The second slave received the same verbal commendation as the first slave, and he received increased responsibility and joy commensurate with his God-given capacity (Mat 25:23).
"You don’t ’retire’ from being a disciple." [Note: France, The Gospel . . ., pp. 954-55.]