25<\/strong>. they said unto him<\/em> ] Perhaps the officials round the king; but as this verse is purely parenthetical, it may not impossibly be an interpellation of the crowd, expressive of their vivid interest in the narrative.<\/p>\n And they said unto him – <\/B>Those standing around him said.<\/P> He hath … – <\/B>This was probably an observation made by some of the bystanders, as if surprised at such a decision. He has already ten pounds. Why take away this one, and add to what he already possesses? Why should his property be increased at the expense of this man, who has but one pound? The answer to this is given in the following verse; that every one that hath, to him shall be given; every man who is faithful, and improves what God gives him, shall receive much more.<\/P><\/p>\n Verse 25. And they said unto him, Lord, he hath ten pounds.<\/B><\/I>] This whole verse is omitted by the Codex Bezae<\/I>, a few others, and some copies of the Itala<\/I>. It is probably an observation that some person made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, “Why give the mina to that person? he has got ten already; give it to one of those who has fewer.”<\/P><\/p>\n And they said unto him<\/strong>,…. The bystanders;<\/p>\n Lord, he hath ten pounds<\/strong>; which they say either through envy, at his superior gifts, and usefulness; for it is generally the lot of the most eminent and useful servants of Christ to be envied by others; or in surprise, as wondering at the conduct of Christ in giving more to such, who had so much already. The Ethiopic version reads the words by way of interrogation, “hath he not ten pounds?” is not that enough? why should he have more? This verse is left out in Beza’s most ancient copy. However, it is rightly put into a parenthesis in our version; for the following verse is strictly connected with Lu 19:24<\/span> and contains a reason of what is there ordered.<\/p>\n And they said unto him <\/B> ( <\/SPAN><\/span>). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Lu 19:11<\/span>). <\/P> <\/p>\n <\/strong><\/p>\n 1) “(And they said unto him, Lord,” <\/strong>(kai eipen auto, kurie) “And they said to him, Master,” or Lord. The bystanders raised the question, to which our Lord gave no response.<\/p>\n 2) “He hath ten pounds.)” <\/strong>(echei deka mnas) “He has ten pounds,” already, as if the Lord did not know it, Luk 19:17<\/span>. Then the Lord proceeded without any interruption to reply. That the most faithful should have the most.<\/p>\n (25) And they said unto him, Lord . . .<\/strong>The touch of wonder, perhaps of indignation, is peculiar to St. Luke. It can scarcely be thought of as simply an element of dramatic vividness. It foreshadows the feelings with which men have in all ages looked on those greater than themselves. They grudge the influence and opportunities for good which are transferred from those who have not used them to those that will. May we not think of some such feeling as working among those members of the Church of the Circumcision, who did not hold out to Paul and Barnabas the right hand of fellowship (Gal. 2:9<\/span>)? When Galatia received the gospel from one who had already planted churches far and wide, St. Luke may well have seen in it an illustration of the pound taken from the slothful servant and given to him that had ten.<\/p>\n 25<\/strong>. <\/strong> And they said<\/em> That is, they that stood by, <\/em> mentioned in the last verse, and who are the officers of the divine execution, the angels of the final judgment. Their words, as dramatically given, elicit the statement of the principle of divine judgment in the next verse.<\/p>\n Luk 19:25<\/span><\/em><\/strong>. <\/strong>Lord, he hath ten pounds.<\/em><\/strong><\/strong> So far as this seems to express any thing of envy in the fellow-servants, it is not, I think, to be regarded as a significant circumstance, but only as an incidental one, to intimate to us, that his lord gave to the diligent servant what he had gained, for himself. <\/p>\n Luk 19:25<\/span> interrupts the discourse, since at Luk 19:26<\/span> the king (not Jesus) continues, as is proved by Luk 19:27<\/span> ; hence, with Lachmann and Ewald, Luk 19:25<\/span> is to be put in parentheses, but not, with Bleek, to be set aside as an interpolation.<\/p>\n Luk 19:26<\/span> justifies (even without , see the critical remarks) the direction contained in Luk 19:24<\/span> by a general principle; but the parenthesis of Luk 19:25<\/span> contains the reason wherefore<\/em> the king added this justification.<\/p>\n Luk 19:25<\/span> . Possibly an utterance from the crowd interested in the parable, the “Lord” being Jesus, or an addition by Lk., or not genuine (wanting in D).<\/p>\n Luk 19:25. , they said) out of a feeling of admiring astonishment, free from envy.<\/p>\n Lord: Luk 16:2, 2Sa 7:19, Isa 55:8, Isa 55:9 <\/p>\n Reciprocal: Eze 46:17 – to the year Mat 25:29 – unto<\/p>\n Luk 19:25. And they, i.e., the by-standers in the parable, not in the house of Zaccheus, said unto him. This expression of surprise was probably introduced to bring out the answer of the King in Luk 19:26, on which see Mat 13:12; Mat 25:29.<\/p>\n This arrangement appeared unjust to the bystanders. They probably thought the unfaithful servant’s mina should have gone to a servant with a smaller reward. They were looking at what was best for the servants. However the master was operating on the principle that faithfulness with little indicates faithfulness in much. Therefore it was to His advantage to give the unfaithful servant’s mina to the most faithful servant because he would make the best use of it. The master expressed this truth proverbially (Luk 19:26; Luk 13:12). He was looking at what was best for himself. Obviously what is best for God is more important than what is best for His servants. Still the master’s action was also fair to his servants since the servant who glorified the master most received the greatest reward.<\/p>\n Zaccheus, who was listening to this parable, had just promised to give half of his possessions to the poor and to reimburse anyone he had defrauded four-fold (Luk 19:8). Jesus’ teaching here would have encouraged him to follow through on his commitment. He would have a great reward, much treasure in heaven, if he so served the Master faithfully.<\/p>\n (And they said unto him, Lord, he hath ten pounds.) 25. they said unto him ] Perhaps the officials round the king; but as this verse is purely parenthetical, it may not impossibly be an interpellation of the crowd, expressive of their vivid interest in the narrative. Fuente: The Cambridge Bible for Schools and Colleges … Continue reading “Exegetical and Hermeneutical Commentary of Luke 19:25”<\/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-25738","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25738","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=25738"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25738\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25738"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25738"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25738"}],"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: Adam Clarke’s Commentary and Critical 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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"