Mateus 25
Marvin Vincent · Citado em PreceptAustin
Mateus 25
Vincent says these were lamps likely refer to "a short, wooden stem held in the hand, with a dish at the top, in which was a piece of cloth dipped in oil or pitch." The lighted lamps were important as they identified those who were members of the bridal party. All ten virgins had a similar appearance externally, but that similarity would soon be dispelled by their actions. Went went out (exerchomai) to meet (hupantesis) the bridegroom (numphios) - The bridegroom accompanied by his friends went to fetch the bride from her father’s house and brought her back in procession to his own house where the marriage feast was held. It is interesting to note that the noun meet (hupantesis) is used only 3x in the NT and all 3 refer to coming out to meet Jesus - Mt 8:34+ the "whole city came out to meet Jesus." Jn 12:13+ as He entered Jerusalem they "went out to meet Him." The identity of the Bridegroom in this context is clearly Christ which the virgins represent those who professed to believe in Christ. The idea of keeping the lamps lit would speak of the professors maintaining an expectant attitude for the Bridegroom's imminent return (See Second Coming).
Mateus 25
Vincent writes that okneros is found here and in "Matt. 25:26; Ro 12:11-note, in both (these latter) instances rendered slothful. (Ed note: thus conveying more the idea of lazy, idle, not active) From okneo to delay. Hence, in classical Greek, shrinking, backward, unready. The idea of delay underlies the secondary sense, burdensome, troublesome. It is the vexation arising from weary waiting, and which appears in the middle English irken to tire or to become tired, cognate with the Latin urgere to press, and English irk, irksome, work. Matthew 25:27 ‘Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest. KJV Matthew 25:27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. NKJ Matthew 25:27 `So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. NET Matthew 25:27 Then you should have deposited my money with the bankers, and on my return I would have received my money back with interest! BGT Matthew 25:27 ἔδει σε οὖν βαλεῖν τὰ ἀργύριά μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ. CSB Matthew 25:27 then you should have deposited my money with the bankers. And when I returned I would have received my money back with interest. ESV Matthew 25:27 Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. NIV Matthew 25:27 Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest. NLT Matthew 25:27 why didn't you deposit my money in the bank? At least I could have gotten some interest on it.' YLT Matthew 25:27 it behoved thee then to put my money to the money-lenders, and having come I had received mine own with increase. MIT Matthew 25:27 You ought, therefore, to have invested my silver with the financiers. Then when I returned I would have recovered my principal with interest." NJB Matthew 25:27 Well then, you should have deposited my money with the bankers, and on my return I would have got my money back with interest. NRS Matthew 25:27 Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. RSV Matthew 25:27 Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. NAB Matthew 25:27 Should you not then have put my money in the bank so that I could have got it back with interest on my return? GWN Matthew 25:27 then you should have invested my money with the bankers. When I returned, I would have received my money back with interest. BBE Matthew 25:27 Why, then, did you not put my money in the bank, and at my coming I would have got back what is mine with interest? ought: Lu 19:22,23 Ro 3:19 Jude 1:15 with: De 23:19,20 Related Passages: James 2:17+ Even so faith, if it has no works, is dead, being by itself. Proverbs 10:4 Poor is he who works with a negligent hand, But the hand of the diligent makes rich. Then you ought (dei - speaks of obligation) to have put my money (argurion) in the bank, and on my arrival I would have received my money back with interest - Paraphrased "If you really feared me you should have done a minimum to get what I asked for.” Whose money? He says "My money," the master's money. It's potential was wasted. Money in the ground yielded no interest! The truth is that the wicked, lazy slave had no relationship with the master and did not care about him or his interests. A T Robertson on the bank - "The bankers (tois trapezeitais). The benchers, money-changers, brokers, who exchanged money for a fee and who paid interest on money. Word common in late Greek." C H
Mateus 25
Vincent on punishment - Torment (KJV) is a faulty translation. The word (kolasis) means punishment, penalty. It occurs in the NT only here and Mt. 25:46. The kindred verb, kolazo to punish, is found Acts 4:21; 2Pe 2:9+. BDAG summarized - 1. infliction of suffering or pain in chastisement, punishment so literally undergo punishment; long-continued torture ibid. Of the martyrdom of Jesus. The smelling of the odor arising from sacrifices by polytheists ironically described as punishment, injury (2) Transcendent retribution. Eternal punishment. (Borrow A Greek-English lexicon of the New Testament, and other early Christian literature) TDNT - This word, meaning “punishment,” is used for divine punishment in 2 Macc. 4:38; 4 Macc. 8:9. In the NT it occurs in Mt. 25:46: Those who fail the practical ethical task will go away to eternal punishment. The only other instance is in 1 Jn. 4:18, which says that fear is its own punishment (cf. 3:18). This fear is driven out by love, which is free from every fear. (Borrow Kittel's Theological Dictionary of the New Testament) Vine - Kolasis (κόλασις akin to kolazō (PUNISH), punishment, is used in Mt. 25:46, “(eternal) punishment,” and 1 John 4:18, “(fear hath) punishment,” R.V. (A.V., “torment”), which there describes a process, not merely an effect; this kind of fear is expelled by perfect love; where God’s love is being perfected in us, it gives no room for the fear of meeting with His reprobation; the punishment referred to is the immediate consequence of the sense of sin, not a holy awe but a slavish fear, the negation of the enjoyment of love. (Vine's Expository Dictionary) Abbott-Smith - Synonym - timoria, requital. Aristotle distinguishes between kolasis as that which, being disciplinary, has reference to the sufferer, and timoria as that which, being penal, has reference to the satisfaction of him who inflicts. J C