Luke 19:25

Luk 19:25. Εἶπον, they said) out of a feeling of admiring astonishment, free from envy.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_19:25 interrupts the discourse, since at Luk_19:26 the king (not Jesus) continues, as is proved by Luk_19:27; hence, with Lachmann and Ewald, Luk_19:25 is to be put in parentheses, but not, with Bleek, to be set aside as an interpolation.

Luk_19:26 justifies (even without γάρ, see the critical remarks) the direction contained in Luk_19:24 by a general principle; but the parenthesis of Luk_19:25 contains the reason wherefore the king added this justification.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 19:25 . 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).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 25. And they said unto him, Lord, he hath ten pounds.] This whole verse is omitted by the Codex Bezae, a few others, and some copies of the Itala. 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."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(25) And they said unto him, Lord . . .—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)? 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I say unto you,.... And it may be depended on as truth, and what will be found matter of fact:

that unto every one that hath, shall be given; greater and larger gifts, fitting him for greater usefulness: he that has gifts, and makes use of them, increases in them; they enlarge with their use, and become brighter, and he more useful. The Vulgate Latin version adds, "and he shall abound, or shall have abundance", as in Mat 25:29

and from him that hath not, even that he hath shall be taken away from him: that is, that which he seemed to have, or thought he had, as in Luk 8:18 for from him that has really nothing, nothing can be taken away: though the sense may be, that he that does not use the talent, or exercise the gift bestowed on him, but lays it up in a napkin, which is all one as if he had it not, even the gift itself shall be taken away from him; and as others receive no benefit by it, he shall receive no honour from it; See Gill on Mat 13:12 and See Gill on Mat 25:29.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And they said unto him - Those standing around him said.

He hath ... - 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

25. And they said—That is, they that stood by, 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They said - With admiration, not envy.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

25. εἶπαν αὐτῷ. 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.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25. The subject of εἶπαν and the meaning of αὐτῷ are uncertain. The common interpretation is that the attendants who have this order here express their surprise to the master who gave it; i.e. the remonstrance is part of the parable. But it is possible that Lk. is here recording an interruption on the part of the audience, and thus lets us see with what keen interest they have listened to the narrative. It is the audience who remonstrate with Christ for giving the story such a turn. They think that He is spoiling the parable in assigning the unused pound to the servant who has most and therefore seems to need it least (see on 20:15). But in any case the remonstrance serves to give to the declaration which follows. Comp. Peter’s interruption and Christ’s apparent ignoring of it 12:41, 42; and again 18:28, 29. In all the cases there is an indirect answer. A general principle is stated which covers the point in question.

Bleek rejects ver. 25 as an interpolation: om. D 69, b d e ff2q2, Syr-Cur. Syr-Sin. The difficulty might cause the omission. The insertion of γάρ after λέγω in ver. 26 (A D R, Syrr. Goth.) is due to a similar cause. Both omission and insertion may he influenced by Mat 25:28, Mat 25:29.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.