Exegetical and Hermeneutical Commentary of Matthew 25:29
For unto everyone that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
29. The thought conveyed by this verse is true, even in worldly matters: talents not used pass away from their possessor: and the strenuous worker seems to gather to himself what is lost by the idle. Demosthenes says ( Php 1:5) “the possessions of the negligent belong of right to those who will endure toil and danger.”
Fuente: The Cambridge Bible for Schools and Colleges
For unto every one that hath shall be given – See the notes at Mat 13:12. This seems to be a proverbial expression. It means, whosoever rightly improves what is committed to him shall receive more, or shall be rewarded; but he that misimproves what is committed to him shall not be rewarded. In pecuniary matters in the literal sense of this parable they who improve their money by industry or merchandise increase it. They who do not who are indolent or vicious lose what they did possess, and it goes into the hands of the faithful and industrious. In the spiritual sense of the parable it means that they who are faithful shall be rewarded – not, however, that anything shall be taken from the unfaithful and given to them; and it means also that the unfaithful and indolent shall be taken away from their privileges and punished.
Fuente: Albert Barnes’ Notes on the Bible
Verse 29. Unto every one that hath shall be given] See Clarke on Mt 13:12.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
29. For unto every one that hathshall be given, &c.See on Mt13:12.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For unto everyone that hath shall be given,…. This seems to be a frequent saying of Christ’s, or a common maxim of his, which he made use of on different occasions; [See comments on Mt 13:12], and accords with some usual sayings, and proverbial expressions of the Jews; who say a, that “the blessed God does not give wisdom, but to him that has wisdom”; and of a man, in other respects, they use this is a common proverb b,
“if he adds or increases, they add unto him, and if he lessens, they lessen to him:”
and so here; he that has gifts; and talents, shall have an addition to them.
And he shall have abundance of spiritual gifts and knowledge;
but from him that hath not, shall be taken away, even that which he hath. The Vulgate Latin reads, “that which he seemed to have”, and so reads Munster’s Hebrew Gospel, and so it is read in some Greek copies; though it seems to be taken out of Lu 8:18.
a T. Bab. Beracot, fol. 55. 1. Zohar in Exod. fol. 89. 4. b Vajikra Rabba, sect. 30. fol. 170. 2.
Fuente: John Gill’s Exposition of the Entire Bible
29. To every one that hath shall be given has been explained (694) under Mat 13:12
(694) See p. 104 of this volume.
Fuente: Calvin’s Complete Commentary
(29) Unto every one that hath.The meaning and practical working of the law thus stated have been sufficiently illustrated in the Note on Mat. 25:28. What is noteworthy here is the extreme generality with which the law is stated. Analogies of that law are, it need even scarcely be said, to be found both in nature and in human society. Non-user tends to invalidate legal right. A muscle that is not exercised tends to degenerate and lose its power.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Unto every one that hath That hath the addition of talents resulting from faithful improvement of talents. Hath not The gains of improvement. Shall be taken away even that first conferred talent which he hath.
“For to every one who has will be given, and he will have abundance, but from him who has not, even what he has will be taken away.”
And thus was fulfilled the proverb that to those who ‘have’, because they have been good and faithful, will more be given. They will receive an abundance. But as regards the man who was unfaithful, and had therefore handed back all that he had been entrusted with, even what he had would be taken away from him, both his talent and his life. (This would have applied even if it had been the man with five talents who had failed. But Jesus used the man with one talent as His example, because he was the one who was like most of us).
29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
Ver. 29. But from him that hath not shall be, &c. ] See Trapp on “ Mat 13:12 “ where the like is spoken, but with this difference. There our Saviour speaketh of proud men, such as arrogate to themselves that they have not; here of the idle and evil persons, such as improve and employ not that which they have; the rust of whose worth shall rise up against them, Jas 5:3 .
Mat 25:29 . eneral principle on which the direction rests pointing to a law of life, hard but inexorable.
NASB (UPDATED) TEXT: Mat 25:29-30
29″For to everyone who has more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. 30Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth.”
Mat 25:29 “For to everyone who has more shall be given” See Mat 13:12; Mar 4:25; Luk 8:18; Luk 19:26. “More” is not in the text but is certainly implied.
Mat 25:30 “Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth” Western readers are uncomfortable with Eastern overstatements and metaphorical language (cf. Mat 8:12; Mat 13:42; Mat 13:50; Mat 22:13; Mat 24:51). This parable shows the need not only for initial salvation but for ongoing responsibility. Profession is confirmed by lifestyle. No fruit-no root!
not. Greek. me. App-105. Not the same word as in verses: Mat 25:9, Mat 25:12, Mat 25:24, Mat 9:26, Mat 9:43, Mat 9:44, Mat 9:45.
Mat 25:29. , …, for to every one that hath, etc.) So that the more he has, the more will be given to him.- , that which he hath) The servant actually had had the talent; see Mat 25:24.
unto: Mat 13:12, Mar 4:25, Luk 8:18, Luk 16:9-12, Luk 19:25, Luk 19:26, Joh 15:2
shall be taken: Mat 21:41, Lam 2:6, Hos 2:9, Luk 10:42, Luk 12:19-21, Luk 16:1-3, Luk 16:20-25, Joh 11:48, Rev 2:5
Reciprocal: Neh 5:8 – We after Joh 1:50 – thou shalt
THE PHILOSOPHY OF LIFE
Unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
Mat 25:29
The words of the text, if we did not know by Whom they were spoken, would perhaps suggest to us rather a sad and half-cynical maxim of the worlds philosophy than the law by which grace is bestowed by God for mans discipline and recovery from sin.
I. A law of nature.They are plainly true, indeed, as far as this world and its interests are concerned. Nothing succeeds like success is a familiar saying. To him that has, to him does the world give.
II. A law of Christ.But what if we find it also to be a law of Christ? For it has higher authority than the sanction of human society. It is a law of the spiritual world, a law of grace. God reveals Himself to men by degrees only as they are able to respond to His grace. The higher gift is only given to those by whom the lower gift has been used. If the revelation which God has given us of Himself be treated as if it were a dead system, then the power of understanding even that which has been already revealed is enfeebled. The faculty which is not used is lost. Is it not still true that it is to disciples, to willing learners, and to them alonenot to a gaping and careless multitudethat the vision of the Kingdom of God is brought near? What is it but beginning at the wrong end to vex ourselves with hard questions as to difficult points of doctrine, when perhaps we have not made our own the simplest teaching of the Gospel of the love of God?
III. Practice as well as theory.The Lord applied the words of the text, not only to the reception of spiritual truth, but to the use of opportunity in all the details of life. They concern practice as well as theory. They give us the law of revelation; they give us also the principle of the Divine rewards. The man who has but one talent does not as a rule despise it. But then he says, It is not easy to use it in common life. He does not like to debase the talent which is his by putting it to vulgar uses. And so at lastoh! bitter ironyit is taken from him, even that which he thinks he has. Refusal to use opportunity results in loss of power.
Dean Bernard.
5:29
Hath not, he hath might seem to be contradictory terms, but in the language of monetary dealings they are not. The second term is the principal and the first is the interest. Since the man had no interest to show, he was not allowed to retain the principal. In the spiritual application if a man does not make good use of his opportunity while in this life, he will not have another privilege. (Rev 22:11.)
Mat 25:29. For unto every one that hath shall be given. The expression is well-nigh proverbial. Comp. chap. Mat 13:12, where it is applied to spiritual knowledge (through parables); here it refers to the whole spiritual life. It is not a law for conduct between man and man, but of Gods dealings in providence and grace. He is the owner, and we the trustees, obligated to serve Him moreover. The principle is not arbitrary, for the trust is proportioned to ability, and the taking away is the result of slothfulness and misuse. The giving is a gracious reward, but always in accordance with the previous development.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament