Matthew 25:27

Mat 25:27. Οὖν, κ.τ.λ., therefore, etc.) The goodness of the Lord remains unknown to the wicked servant, by whom it had been denied.—βαλεῖν, to have put out) The labour of digging was greater than this would have been; see Mat 25:18.—τὸ Ἐμὸν, Mine) corresponding with τὸ Σόν, Thine, in Mat 25:25; but in this instance the words σὺν τὀκῳ, with interest, are added.[1096]

[1096] Mat 25:28. ἔχοντι τὰ δέκα, who hath the ten) Who was not even bound to share with him, who had the five talents. See herein how great distinctions in retributive rewards and punishments shall hereafter be made manifest.—V. g.

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

Mat 25:27 . ἔδει , etc., you ought in that case to have cast my silver to the money-changers, or bankers. That could have been done without trouble or risk, and with profit to the master. ἐγὼ , apparently intended to be emphatic, suggesting a distribution of offices between servant and master = yours to put it into the bank, mine to take it out. So Field ( Otium Nor. ), who, following a hint of Chrys., translates: “And I should have gone ( ἐλθὼν ) to the bank and received back mine own (or demanded it) with interest”. σὺν τόκῳ , literally, with offspring: a figurative name for interest on money.

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

Table mates which have their shop bulks or tables set abroad, where they let out money to usury.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 27. With usury.] συν τοκω, with its produce - not usury; for that is unlawful interest, more than the money can properly produce.

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

(27) Thou oughtest therefore to have put my money to the exchangers.—Literally, table or counter-keepers, just as bankers were originally those who sat at their bancum, or bench. These were the bankers referred to in the Note on Mat_25:14. In that case, if the servant had been honestly conscious of his own want of power, there would have been at least some interest allowed on the deposit.

Usury.—Better, interest; the word not necessarily implying, as usury does now, anything illegal or exorbitant. The question—What answers to this “giving to the exchangers” in the interpretation of the parable?—is, as has been said, analogous to that which asks the meaning of “them that sell” in the answer of the wise virgins in Mat_25:9. Whatever machinery or organisation the Church possesses for utilising opportunities which individual men fail to exercise, may be thought of as analogous to the banking-system of the old world. When men in the middle ages gave to a cathedral or a college, when they subscribe largely now to hospitals or missions, doing this and nothing more, they are “giving their money to the exchangers.” It is not so acceptable an offering as willing and active service, but if it be honestly and humbly given, the giver will not lose his reward.

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

27. put my money] It was not thine own.

to the exchangers] i. e. “to the bankers,” literally, to those who stand at tables, (Lat. mensarii), because the bankers had tables before them. This was the very least the slave could have done, to make money in this way required no personal exertion or intelligence.

with usury] In modern language “with interest.”

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.

Thou oughtest therefore to have put my money to the exchangers,.... "Trapezites", or "tablets", the same whom the Jews (z) call and is the same word which is here used in Munster's Hebrew Gospel; who were so called from the table that stood before them, on which they told, and paid their money, and the exchange and use: hence all the Oriental versions here read, "thou shouldest have put my money to, or on the table"; put it into the hand of these bankers, where it would have been not only safe, as in the earth, where it was hid, but also would have made some increase, and would have been returned with profit,

and then at my coming I should have received my own with usury: this is said not so much to encourage usury, though it may be lawful; and it seems to have been a practice in those times to put money out to use upon a reasonable interest; but to reprove the sloth and inactivity of this servant, upon his own reasonings, and the character he had given of his master,

(z) Maimon. Hilch. Shekalim, c. 1. sect. 9. & c. 2. sect. 1.

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

27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.

Ver. 27. Received the same with usury] Our Saviour doth no more patronize usury here than he doth injustice, Luk 16:1; theft, 1Th 5:2; dancing, Mat 11:17; Olympic games, 1Co 9:24.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The exchangers - The “exchangers” were persons who were in the habit of borrowing money, or receiving it on deposit at a low rate of interest, to be loaned to others at higher interest. They commonly sat by “tables” in the temple, with money ready to exchange or loan. See Mat 21:12. This money was left with the servant, not to exchange, nor to increase it by any such idle means, but by honest industry and merchandise; but since he was too indolent for that, he ought at least to have loaned it to the exchangers, that his master might have received some benefit from it.

With usury - With interest, increase, or gain. The word “usury,” in our language, has a bad signification, meaning unlawful or exorbitant interest. This was contrary to the law, Exo 22:25; Lev 25:36. The original means “gain,” increase, or lawful interest.

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

27. Thou oughtest therefore — In view of my very supposed hardness. Men sometimes think that the doctrine of eternal condemnation is too terrible to believe, and so refuse to believe or repent. The infinitely better way is to say, “The eternal damnation is so terrible I will make sure not to incur it.” Exchangers — Brokers, or men whose business it is not only to give one kind of coin for another, but also to take money as loan and pay interest upon it. Usury — The word, in the time it was used by the New Testament translators, meant lawful interest. Our Lord then, in this verse, reasons with the culprit. If I am, as you say, a hard exacter, you ought at least to have done justice; if you dared not trade for fear of loss, you might at least have put the money in a savings bank, where a legal interest would have accrued. If a man will not in his place and according to his ability try to win laurels by extra good, he certainly may not damage his place by sinking below his ability, or by wasting what powers he has.

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

Thou oughtest therefore, etc. Your conception of my character ought to have made you more diligent and scrupulous; and if you were really afraid to rust any risks with my money or invest it in any hazardous speculation, there were many ordinary and safe methods of employing it which would have yielded some profit, and some of these you would have adopted had you been faithful and earnest. The return might have been trifling in amount, but the lord shows that he is not grasping and harsh by being willing to accept even this in token of the servant"s labour. To have put (balein). The term means to have thrown the money, as it were, on the banker"s table. This would have been less trouble than digging a hole to bury it. Exchangers; trapezitaiv : numulariis; bankers. In St. Luke (Luk_19:23) we find epi trapezan , with the same meaning. These money changers or bankers (for the business seems always to have combined the two branches) were a numerous class in Palestine, and wherever the Jewish community was established. They received deposits at interest, and engaged in transactions such as are usual in modern times. With usury (sukw , with interest). At one time, law had forbidden usurious transactions between Israelites, though the Gentile was left to the mercy of his creditor; (Deu_23:19, Deu_23:20) but later such limitations were not observed. The rate of interest varied from four to forty per cent. The spiritual interpretation of this feature of the parable has most unnecessarily exercised the ingenuity of commentators. Some see in the bankers an adumbration of the religious societies and charitable institutions, by means of which persons can indirectly do some work for Christ, though unable personally to undertake such enterprises. Olshausen and Trench regard them as the stronger characters who, by example and guidance, lead the timid and hesitating to employ their gifts aright. But it is more reasonable to consider this detail of the parable as supplementary to its chief purpose, and not to be pressed in the interpretation. The Lord is simply concerned to show that all talents, great or small, must be used in his service according to opportunities; and that, whether the return be large or little, it is equally acceptable, if it show a willing mind and real fidelity in the agent. In illustration he uses two cases which yield most profit, and one which produces the least. Nothing can he inferred hence concerning the morality of usury. Christ draws his picture from the world as he finds it, pronouncing no opinion on its ethical bearing.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thou oughtest therefore - On that very account, on thy own supposition, to have improved my talent, as far as was possible.

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

27. Thou oughtest to have put my money to the exchangers. To the bankers. If the lord was so exacting as he supposed, he ought at least to have put his money to use with the money brokers that it might have earned something. Usury. Interest. The Jews were forbidden to take it from their brethren, but were allowed to take it from aliens.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

27. τὸ ἀργύριόν μου. It was not thine own.

τοῖς τραπεζίταις. To the bankers, who set up tables or counters (τράπεζαι) for the purpose of lending or exchanging money. In the cities of eastern Russia Jewish bankers (τραπεζῖται) are still to be seen seated at their tables in the market-place. Such bankers’ tables in the ἀγορὰ were places of resort. Socrates asks his judges not to be surprised if he should use the same arguments, διʼ ὧνπερ εἴωθα λέγειν καὶ ἐν ἀγορᾷ ἐπὶ τῶν τραπεζῶν, Apol. Socr., p. 17; cp. also κἀμοὶ μὲν τὰ προειρημένα διείλεκτο ἐπὶ τῇ φιλίου τραπέζῃ, Lysias, IX. 5, p. 114.

σὺν τόκῳ. τόκος, lit. ‘offspring,’ then the offspring of money ‘interest,’ or usury. Aristotle playing upon the word argues against usury as being a birth contrary to nature (παρὰ φύσιν), Arist. Pol. I. 10. 5. Shakespeare has the same thought when he calls ‘interest’ ‘the breed of barren metal,’ and Bacon who terms it ‘the bastard use of money.’ The high rates of interest in the ancient world and the close connection between debt and slavery naturally brought usury into odium. The Jew was forbidden to lend money upon usury to his brother (Deu 23:20); in later times, however, the practice of usury was reduced to a system and carried on without restriction of race. See Bib. Dict., Articles ‘Loan’ and ‘Usury.’

This was the very least the slave could have done: to make money in this way required no personal exertion.

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.

27.] Luke prefixes ἐκ τοῦ στόματός σου κρινῶ σε,—viz. ‘because, knowing the relation between us, that of absolute power on my part over thee,—if thou hadst really thought me such an hard master, ἔδει σε κ.τ.λ., in order to avoid utter ruin. But this was not thy real thought—thou wert πονηρὸς κ. ὀκνηρός.’

The ᾔδεις, &c. is not concessive, but hypothetical;—God is not really such a Master.

τοῖς τραπ.] in Luke (19:23) ἐπὶ τράπεζαν.

τραπεζίτης is interpreted κολλυβιστής (see ch. 21:12) by Hesychius. There was a saying very current among the early Fathers, γίνεσθε δόκιμοι τραπεζῖται, which some of them seem to attribute to the Lord, some to one of the Apostles. It is supposed by some to be taken from this place, and it is just possible it may have been: but it more likely was traditional, or from some apocryphal gospel. Suicer, Thes., under the word, discusses the question, and inclines to think that it was a way of expressing the general moral of the two parables in Matt. and Luke.

But, in the interpretation, who are these τραπεζῖται? The explanation (Olsh., and adopted by Trench, Parables, p. 247) of their being those stronger characters who may lead the more timid to the useful employment of gifts which they have not energy to use, is objectionable, (1) as not answering to the character addressed—he was not timid, but false and slothful;—and (2) nor to the facts of the case: for it is impossible to employ the grace given to one through another’s means, without working one’s self.

I rather take it to mean, ‘If thou hadst really been afraid, &c., slothful as thou art, thou mightest at least, without trouble to thyself, have provided that I should have not been defrauded of the interest of my money—but now thou art both slothful and wicked, in having done me this injustice.’ Observe there would have been no praise due to the servant—but τὸ ἐμόν would not have lost its τόκος. The machinery of religious and charitable societies in our day is very much in the place of the τραπεζῖται. Let the subscribers to them take heed that they be not in the degraded case of this servant, even if his excuse had been genuine.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. Thou oughtest therefore to have given my money to the changers, and I should have come and received my own with interest.]

(L)

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

Put [βαλειν] . Lit., throw or fling down, as one would throw a bag of coin upon the exchanger's table.

Exchangers [τραπεζιταις] . Taking their name from the table or counter at which they sat [τραπεζα] . The Jewish bankers bore precisely the same name.

Usury [τοκω] . A very graphic word, meaning first childbirth, and then offspring. Hence of interest, which is the product or offspring of capital. Originally it was only what was paid for the use of money; hence usury; but it became synonymous with extortionate interest. Rev., better, with interest. The Jewish law distinguished between interest and increase. In Rome very high interest seems to have been charged in early times. Practically usury was unlimited. It soon became the custom to charge monthly interest at one per cent a month. During the early empire legal interest stood at eight per cent, but in usurious transactions it was lent at twelve, twenty - four, and even forty - eight. The Jewish bankers of Palestine and elsewhere were engaged in the same undertakings. The law of Moses denounced usury in the transactions of Hebrews with Hebrews, but permitted it in dealing with strangers (Deu 23:19, 20; Psa 14:5).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.