22<\/strong>. Oat of thine oum mouth<\/em> ] “A powerful instance of the argument um ex concessis<\/em>.” Lange.<\/p>\n <\/p>\n Out of thine own mouth – <\/B>By your own statement, or your own views of my character. If you knew that this was my character, and knew that I would be rigid, firm, and even severe, it would have been the part of wisdom in you to have made the best use of the money in your power; but as you knew my character beforehand, and was well acquainted with the fact that I should demand a strict compliance with your obligation, you have no right to complain if you are condemned accordingly. We are not to suppose that God is unjust or austere; but what we are to learn from this is, that as people know that God will be just, and will call them to a strict account in the day of judgment, they ought to be prepared to meet him, and that they cannot then complain if God should condemn them.<\/P> <\/p>\n And he saith unto him<\/strong>,…. By way of reply to his vile slander, and unrighteous charge;<\/p>\n out of thine own mouth will I judge thee, thou wicked servant<\/strong>; as he might be justly called: he was not only a wicked man, as all men are, even enemies by wicked works, and lie in wickedness; and a wicked professor of religion, as there be some; but a wicked minister, and that not on account of his bad principles, and sinful life and conversation, but for his sloth and negligence, and the wrong thoughts he entertained of, and the false charges he brought against Christ; and Christ turns his own argument upon him, and by his own words condemns him:<\/p>\n thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow<\/strong>; not allowing this, but supposing it was as he said; then Christ argues as follows, for his conviction.<\/p>\n Thou knewest <\/B> (<\/SPAN><\/span>). Second past perfect of <\/SPAN><\/span>, to see, used as imperfect of <\/SPAN><\/span>, to know. Either it must be taken as a question as Westcott and Hort do or be understood as sarcasm as the Revised Version has it. The words of the wicked (<\/SPAN><\/span>) slave are turned to his own condemnation. <\/P> <\/p>\n Thou knewest. To be read interrogatively. “Didst thou know that? Then, for that reason, thou shouldst have been the more faithful.”<\/P> <\/p>\n <\/strong><\/p>\n 1) “And he saith unto him,” <\/strong>(legei auto) “He then replied to him,” to his inexcusable excuses, Rom 2:1<\/span>.<\/p>\n 2) “Out of thine own mouth will I judge thee,” <\/strong>(ek tou stomatos sou krino se) “Out of your own mouth I will judge you,” 1Co 15:25<\/span>; Heb 10:13<\/span>; Rev 19:11<\/span>; Rev 19:21<\/span>.<\/p>\n 3) “Thou wicked servant.” <\/strong>(ponere doule) “You wicked servant;” you wicked servant at heart, in attitude toward my trust, which you accepted. indicated you would use. You wanted the pay, without the work. Unplanted seed and uninvested money are alike, they do not make any profit for anyone.<\/p>\n 4) “Thou knewest that I was an austere man,” <\/strong>(edeis hoti ego anthropos austeros eimi) “You know that I am an exacting man,” one who expects and requires fruit from the trust I gave to your stewardship of service, or a dividend of profit from the money I left you to invest.<\/p>\n 5) “Taking up that I laid not down,” <\/strong>(airon ho ouk etheka) “Taking up what I laid not down,” personally. I only loaned to you, expecting return of the principle, and a percentage of what you made from its use.<\/p>\n 6) “And reaping that I did not sow:” <\/strong>(kai therizon ho ouk espeira) “And reaping what I did not sow,” didn’t you? I always expect a part of what you made off of my land, my seed, and what you used that belonged to me, is the idea. This was a standard moral and ethical practice of landlords and sharecroppers, etc. The lord or master did not himself do the sowing, but the was expected to reap a part of what had been made on his investment.<\/p>\n (22) Out of thine own mouth will I judge thee.<\/strong>See Note on Mat. 25:26<\/span>. These words are, perhaps, somewhat more emphatic than in the parallel passage. The very term which the servant had dared to apply to his lord, is repeated with a solemn impressiveness.<\/p>\n “He says to him, ‘Out of your own mouth will I judge you, you wicked servant. You knew that I am an austere man, taking up that which I laid not down, and reaping that which I did not sow, then why did you not give my money into the bank, and I at my coming would have required it with interest?’ ”<\/p>\n The King immediately spotted the weakness in his argument, and judged him on the basis of it, pointing out that he was judging him on the basis of his own words (compare Luk 12:3<\/span>). In the end what a man says is evidence of what is in his heart (Luk 6:45<\/span>; Mat 12:34<\/span>). It was not a matter of the servant having been called on to take great risks. The King recognised that he may not have been able to do much, but all he had had to do was put the money with bankers (those who sat at tables as money traders), who would then have paid good interest. With his master’s wellbeing in mind that would surely have been his obvious course. The problem was that he had not been concerned about his master’s interests. All he had thought of were his own interests and how undeserving his master was.<\/p>\n The punishment:<\/p>\n v. 22<\/strong>. And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow;<\/strong><\/p>\n v. 23<\/strong>. wherefore, then, gavest not thou my money into the bank, that at my coming I might have required mine own with usury?<\/strong><\/p>\n v. 24<\/strong>. And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.<\/strong><\/p>\n v. 25<\/strong>. (And they said unto him, Lord, he hath ten pounds.)<\/p>\n v. 26<\/strong>. For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.<\/strong><\/p>\n v. 27<\/strong>. But those mine enemies which would not that I should reign over them bring hither, and slay them before me.<\/p>\n <\/strong> The useless servant was condemned by his own. words; by them he was convicted as lazy and wicked. If he had that honest conviction that the master was actually so strict and exacting that he expected to get blood out of a stone, he should have remembered his station and acted in accordance with his conviction. It would have been a perfectly simple matter for him to have taken the money which he feared to invest of his own responsibility and put it into the bank. With sarcastic emphasis the lord says that he, upon his arrival, might have taken his own with interest. Then the servant would have kept his fingers and his conscience unsoiled. Incidentally, he would have saved himself the punishment which now descended upon him. His one lonely piece of money was given to him that had ten pounds. And when those that were present, probably some of the other servants, faintly remonstrated, saying that that servant was already well provided, the master told them: To everyone that hath there will be given; but from him that hath not even that which he hath will be taken. Every one that has a gain to show because he has faithfully managed the affairs entrusted to him will be rewarded with more and greater things than he originally received. But he that has no gain to show, through his own fault, because he has not used the gifts and goods entrusted to him, will be deprived of all that he has. But so far as the citizens of that country were concerned; the lord’s sentence upon them is that they should be punished in proportion to their crime of rebellion. They should be brought before him and there be slaughtered, thus paying the full penalty for their crime.<\/p>\n The meaning of the parable is evident. Christ is the noble-born Prince. Though born a true man, He was and is at the same time God, blessed forever. He left His country, His people, the chosen nation of God, through Passion, death, and resurrection, Php_2:8-9 ; Heb 1:3-14<\/span>; Heb 2:1-18<\/span>; Heb 3:1-19<\/span>; Heb 4:1-16<\/span>; Heb 5:1-14<\/span>; Heb 6:1-20<\/span>; Heb 7:1-28<\/span>; Heb 8:1-9<\/span>, in order to sit at the right hand of God the Father Almighty and thus to receive, also according to His human nature, the kingly power and glory of His Father. The citizens of His country are the Jews, the children of Israel. They openly declared themselves against the Lord; they were a rebellious, stiff-necked people. They wanted nothing of the rule of the exalted Christ. And with them all unbelievers cry: We will not have this man to reign over us. The servants of the Lord are the believers, the Christians. To them Christ has entrusted, in the interval between His ascension and His coming to Judgment, many splendid gifts and goods, both spiritual and temporal, out of free kindness and grace. “Here human merits are rejected; for thou hearest that the servants take the money from the lord, in order to do business and gain with it. And the lord, because they were faithful, gives them the money and the gain, and, in addition, the cities, all for grace and goodness. ” Above all, the Lord has given to His Christians, to the Church on earth, His Gospel. With this, with the means of grace, they are to do business, they are to gain souls for the kingdom of heaven. And those Christians in whom faith is mighty to drive them onward are glad to serve the Lord to the best of their ability. They serve in church, in school, in the various organizations which aid the spread of the Gospel; they give time, money, work, with never a thought of sacrifice, some with more ability and success, some with less. There are some, however, that bear the name of Christians, but know nothing of the power of Christianity, that neglect the work of the Lord, that are never interested when they are approached, that are always too busy with their own affairs. Such people are useless servants, hypocrites. The day of reckoning is coming. Then the Lord will reward the faithful servants far above their work, with the reward of grace; He will give them glory and bliss without end. But the useless, lazy servants will receive their reward according as they have merited it. They will have no part in the eternal kingdom of Christ. And as for the open enemies of Christ, the rebels against His rule of kindness, the great Judgment Day will bring them everlasting shame and condemnation. With the Jews that called down the blood of Jesus upon themselves and their children, they will be punished with everlasting death and destruction.<\/p>\n Luk 19:22-23<\/span><\/em><\/strong>. <\/strong>Thou knewest that I was an austere man,<\/em><\/strong><\/strong> Didst thou know, <\/em>&c.? “Thou hast been slothful in the highest degree;for, to argue with thee, on thine own base principles,if thou really hadst believed me to be the rigorous person thou sayest I am, thou wouldst certainly have been at the pains to lend out my money;<\/em>a method of improving thy talent which would have occasioned thee no trouble at all. <\/p>\n Thy excuse therefore is a mere pretence.” In like manner, all the excuses which wicked ministers offer in their own behalf, will stand them in no stead at the bar of God; whether they be drawn from the character which they affix to God, or from their own inability, or from the difficulty of his service, or from any other consideration whatever. <\/p>\n 22 And he saith unto him, Out of thine own mouth will I judge thee, thou<\/em> wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 22. See Mat 25:21-22<\/span> , &c. <\/p>\n Out of. Gk. ek. App-104. <\/p>\n wicked. Greek. poneros. App-128.<\/p>\n Thou knewest. Greek. Didst thou know, &c. ? <\/p>\n knewest. Greek. oida. App-132. <\/p>\n Luk 19:22. , out of thine own mouth) To the ungodly, the inner principles on which the Divine judgments are based, are not disclosed; but they are convicted in a way merely proportioned to their own capabilities of comprehension.<\/p>\n Out: 2Sa 1:16, Job 15:5, Job 15:6, Mat 12:37, Mat 22:12, Rom 3:19 <\/p>\n Thou knewest: Mat 25:26, Mat 25:27 <\/p>\n Reciprocal: Gen 3:17 – Because Jos 24:22 – Ye are witnesses 1Sa 15:14 – What meaneth 1Ki 2:23 – spoken 1Ki 2:42 – Did I not 1Ki 20:40 – So shall thy judgment be Job 35:2 – Thinkest Psa 64:8 – tongue Ecc 10:12 – but Jer 23:36 – for every Eze 33:17 – General Hos 5:5 – testify Mat 12:27 – they Mat 15:18 – General Mat 18:32 – O thou Mat 21:31 – The first Mat 23:31 – witnesses Mat 24:48 – if Luk 11:19 – shall Luk 15:31 – General Rom 2:1 – whosoever Rom 2:21 – therefore Tit 3:11 – being<\/p>\n Luk 19:22. Out of thy mouth, etc. On your own statement.<\/p>\n Luk 19:22-23. And he saith, Out of thine own mouth will I judge thee, &c. When his lord heard him offer such a vile and groundless charge against him as an excuse for his own negligence, he was filled with indignation, and determined to punish him severely. Thou knewest that I was an austere man This is not an acknowledgment of the vile and detestable charge of Gods demanding of men, as Dr. Guise observes, more difficult services than he has furnished them for, and would assist them in, which would be a most unrighteous thought of God; but the servants lord only argues with him on his own base principles, and shows, that even on them he would be justly condemned for his negligence. Wherefore then gavest thou not my money If thou didst really believe me to be the rigorous person thou sayest I am, why didst thou not lend out my money on proper security, that I might have received mine own, , with interest; a method of improvement of thy talent which would have occasioned thee no trouble at all. Thy excuse, therefore, is a mere pretence. In like manner, all the excuses which wicked ministers, or slothful professors of Christianity, offer in their own behalf, shall, at the bar of God, stand them in no stead, whether they be drawn from the character which they affixed to God, or from his supposed decrees, or from their own inability, or from the difficulty of his service, or from any other consideration whatever. Negligent and useless ministers especially, may, in the fate of this slothful servant, see a picture of their own: for Christ, above all things, disapproves of a wicked, or even an indolent or unprofitable minister of his gospel. This negligent and slothful servant, says Quesnel, ought to make all pastors and clergymen tremble, who imagine that they lead an innocent life if they do but avoid the grosser sins, and only lead an easy and quiet life in idleness and indolence. In a priest it is a great evil not to do any good. Not to use the gifts of God, is to abuse them. He loses them, who does not make them serviceable to the good of the church. Rest is a crime in one who is called to a laborious life; and we cannot live to ourselves alone, when we belong to the church. Let us reflect, says Gregory, in his seventeenth homily on the gospel, who were ever converted by our preaching; who, moved by our rebukes, have repented of their evil ways; who, through our teaching, have forsaken luxury, covetousness, pride. Let us reflect what gain we have made for God, who have been sent by him to labour, with the talents intrusted to us. For he saith, Occupy till I come. Behold, now he cometh, now he requires the profit of our labour. What gain of souls shall we be able to show him from our toils? What sheaves of souls shall we be able to present to him from the harvest of our preaching? Let us place before our eyes that day of so great strictness, in which the Judge will come and take an account of these servants, to whom he hath committed his talents! Lo, he will be seen in terrible majesty, amid the company of angels and archangels! Good and bad must be examined before him, and the works of each made manifest. There all the leaders of the Lords flock will appear with their gain of souls, won to the Lord by their preaching. And when so many pastors shall appear with their flocks before the eyes of their eternal Pastor wretched men, what shall we say, who return empty to our Lord; who have borne the name of shepherds, and yet have no sheep to show! called pastors here, but without any flock there!<\/p>\n The master said he would judge the servant on the basis of his own words, namely, that the master was an exacting man who demanded much from his servants (Luk 19:21). Rather than commending him the master condemned this servant calling him worthless, that is, unproductive (cf. 1Co 9:27; Jas 2:14; Jas 2:16; Jas 2:20; Jas 2:26). He had produced nothing of value for the master. The master’s character should have moved the servant to productive service rather than passive sloth. Even by depositing his investment in a bank the servant could have earned some interest for the master with little risk. Probably the bank in the parable represents a safe investment with comparatively little risk.<\/p>\n And he saith unto him, Out of thine own mouth will I judge thee, [thou] wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 22. Oat of thine oum mouth ] “A powerful instance of the argument um ex concessis.” … Continue reading “Exegetical and Hermeneutical Commentary of Luke 19:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25735","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25735","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25735"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25735\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25735"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25735"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25735"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"